In the first place, then, we shall remind the reader of a position sufficiently established by the foregoing inquiries; that the Apollo of Tempe, Delphi, Delos, Crete, Lycia, Troy, Athens, and Peloponnesus, is the same god, and not, as was very frequently the case in the religions of Greece, a combination of several deities under one name. This conclusion we supported as well by historical accounts respecting the foundation of his numerous temples, as by the evidence derived from a recurrence of the same names, rites, and symbols; such, for example, as the titles of Lycius and Lycia, Delphinius and Pythius; the oracles and sibyls; the purifications and expiations; the custom of leaping from rocks; decimations; the golden summer, and bloodless oblations; the laurel-berries; the legend of the Hyperboreans, and the cycle of eight years. Hence the theologians mentioned by Cicero(1188) were wrong in endeavouring without any authority to distinguish between the Athenian, Cretan, and Hyperborean Apollo. 2. It appears, however, that they were warranted in distinguishing from the rest the Apollo Nomius of Arcadia; although in their etymology of the name,(1189) which made him a divine _lawgiver_, they by no means followed the most authentic sources of religious history. The correct account is without doubt that given by Pindar,(1190) who calls Aristæus, conjointly with Zeus and Apollo, a protector of flocks, and guardian of huntsmen. In fact, Aristæus and his son Actæon were ancient deities of the early Pelasgic inhabitants of Greece.(1191) That god also protected agriculture and pasturing, warded off the scorching heat of summer, charmed by incantations the mild Etesian winds, and loved hunting and the care of bees. His chief haunts were the plains under mount Pelion and Iolcus—from which place his worship was introduced into Cyrene—the fertile valley of Thebes, Parrhasia in Arcadia,(1192) and the Parrhasian island of Ceos;(1193) at Cyrene, Apollo and Cyrene were called his parents.(1194) The genealogy attributed to Aristæus varied considerably in different places; through the prevalence of Greek worship in Arcadia he was considered identical with Apollo. It was remembered that the Delphian god had also tended the herds of Admetus; and perhaps the national worship of Aristæus at Pheræ had partly contributed to the formation of this fable.(1195) Deities, whose worship at an early period fell into disuse, were adapted and modified in various ways to suit the ruling powers: and even if a complete and consistent system of mythology was eradicated and destroyed as a whole, yet particular portions of it would combine themselves with the prevailing religion, and thus obtain a new existence. Thus also the ancient elementary deity, which had received the name of Apollo Nomius, was called the son of the ancient Silenus,(1196) because his attributes seemed to resemble those of the attendants of