Now Minos was not only king of all Crete, but son of Jupiter (ibid., and Od. xi. 568) by a Phœnician damsel of great note (Il. xiv. 321); we must therefore regard him, or his mother, as having come from Phœnicia into Crete. The inference would be, that Deucalion came from Crete to Thessaly, and that he, or Idomeneus his son, re-migrated to Crete. Homer does not indeed state that Deucalion was ever in Thessaly: but he indirectly supports the tradition both by placing Idomeneus in a different position in Crete from that of his grandfather Minos, and otherwise[139]. This supposition would at once reconcile the later tradition with Homer, and explain to us why the grandson of Minos only filled an inferior position. Again, as we see that Thessaly is Pelasgic, and that the Thessalian Myrmidons are called Achæans, so likewise we find among the five nations of Crete both Pelasgians and Achæans[140]. Here, according to Strabo, Staphylus described these two races as inhabiting the plains, and Andron reported them, as also the Dorians, to have come from Thessaly: erroneously, says Strabo (x. 4., p. 476), making the mother city of the Dorians a mere colony from the Thessalians. And the ancient tradition which places the infant Jupiter in Crete (‘Jovis incunabula Creten’), concurs with the idea which the above-named facts would suggest, that the Pelasgians may have come, at least in part, from the southern islands of the Ægean. 2. As to Rhodes. Tlepolemus, its chieftain, is the son of Hercules, and of Astyochea, whom, in the course of his raids, he took from Ephyra by the river Selleeis. It is questioned which Ephyra, and which Selleeis, for of both there were several, these may have been. If they were in Thessaly[141], we have thus a line of connection established between Thessaly and Rhodes. 3. As to the contingent from Nisyrus, the Calydnæ, and Cos. Firstly, it was commanded by Pheidippus and Antiphus (678), sons of Thessalus, the son of Hercules. The connection between Hercules and Thessaly, which is agreeable to the general course of tradition, also harmonises with the most natural construction which can be put upon this passage of Homer: namely, that this Thessalus was the person who afterwards became the eponymist of Thessaly, that he was a native or inhabitant of the country, and that either he, or more probably his sons, were emigrants from it to the islands. His name, latent for a time, may afterwards have attained to its elevation, as a means of connecting Thessaly with Hercules, when the descendants of that hero had become predominant in the South. Perhaps the appearance of the post-Homeric name ‘Doris’ may be explained in the same manner.