I have already stated, that I can hardly think Homer points out to us more than one Dodona in the Iliad and Odyssey respectively. At the same time, if the supposition of two Dodonas be admissible, the circumstances suggested by him would help to account for it. For the Dodona of the Iliad is described as Pelasgic and also Hellic: that is, as we must I think suppose, having been Pelasgic, it had become Hellic. The Dodona of the Odyssey (on this supposition) is Thesprotian, that is to say Pelasgic, only. The solution would then be, that the Pelasgians of the original Dodona, when displaced, claimed to have carried their oracle along with them, while the Hellic intruders in like manner set up a counter-claim to have retained it in its original seat. The history of Christendom supplies us with cases bearing no remote analogy to this, in connection with the removal of a great seat of ecclesiastical power. _Cadmeans._ _Cadmeans in Homer._ We have seen that the name of Ino Leucothee is sufficiently identified with a circle of Phœnician and outer-world traditions. And, as her name and position give us directly, or by suggestion, the principal testimony borne by Homer to Cadmus her father, this will be the most convenient place for considering his connection with Greece. We are justified, I think, in at once assuming, first, from his relation to Ino, that he was Phœnician; secondly, from the deification of his daughter, that he was a ruler or prince. And thirdly, Ino appears to Ulysses in his distress as a protecting deity. Now as, when mortal, she had been Phœnician by extraction, and as she thus shows her sympathies with the Hellenic race, we must assume a link between these two facts. They would be associated in an appropriate manner, if the family of Cadmus her father had become naturalized in the possession of a Greek sovereignty. Diodorus Siculus has handed down a tradition respecting Cadmus[473], which is important from its combination with circumstantial evidence; and which is in harmony with Homer, as it appears to represent the Phœnician immigrant at a well known and natural resting-place on his way towards Greece. It is to the effect, that Cadmus put into Rhodes, built there a temple of Neptune (and here we should remember the worship, and, as some think, the temple of Neptune[474] in Scheria), established a line of hereditary priests, and deposited offerings to Minerva of Lindos. Among these, there remained in after-times a finely wrought kettle or caldron, executed in an antique style of art, and bearing an inscription in the Phœnician character. In connection with the name of Cadmus, we have the Homeric designations of Καδμεῖοι and Καδμείωνες. They appear to be synonymous: but the patronymical form of the latter corroborates the opinion that there was an individual Cadmus from whom the names proceeded, that they were properly dynastic, and not names taken from a nation or extended race.