I propose to inquire what evidence can be drawn, either from philological sources, or from the text of Homer, to throw light on the several pursuits and tendencies of these races, under the heads of Religion, Policy, War, the Games, Poetry, the Chase, and Navigation. Under some of these heads, however, we must in a measure anticipate results which will be only obtained in full from later inquiries. The Poems afford us no complete and decisive test for discriminating between the Hellene and the Pelasgian contributions respectively to the Greek religion. We shall, however, hereafter find many details of evidence bearing upon this subject. For the present I must confine myself to two very general propositions, which are founded on the relations of the Greek religion with those of Troy and of Italy. First, there seems to be a presumption, which may weigh with us to a certain extent in the absence of counter-evidence, that those parts of the Greek religion which were common to the Greeks with the Trojans were Pelasgian, and that those which were not common, were not Pelasgian. But of the parts which were common, and therefore Pelasgian, many may have been originally Hellene too. Again, a relationship subsists between Greece and Italy, as to the component parts of their respective populations, which, without being unduly strained, will throw considerable light upon the question of Hellic and Pelasgic attributes. The Greek or the Italian of the classic times could not be expected to own relationship with what lay to the northward, on each of those two peninsulas. The Roman, therefore, whose investigations led him to suppose there were Pelasgians in Italy, would only derive them from Greece. For us the case stands far otherwise; and we must simply consider the Pelasgians of Greece, and the Pelasgians of Italy, as two among a variety of branches, which struck out at different times from the main trunk of an extended race, probably diffusing itself over many parts of Asia and Europe. In Greece and Italy respectively these Pelasgic tribes entered into new combinations, probably not wholly different, nor, on the other hand, by any means in exact correspondence. We may perhaps be found not to go beyond the limits of the modesty which the case requires, when we simply lay down this rule: that correspondences in religion or in language between Greece and ancient Italy raise a presumption, that those features of each country, in which the correspondence is observed, are of Pelasgic origin. Something of such correspondence we may perceive in regard to religion. The religion of Homeric Greece differs from that of Rome, not only as to minor deities, but in the names given to many of the greater deities, and especially in the far more imaginative character of its traditions. Those parts of the religion of Greece and Rome which were common to both were probably Pelasgian. Let us take first the names which correspond, and then those which are different.