Later Greeks, puzzled by the contending versions of our Homer and of the _Cypria_, declared that Nemesis was, indeed, the mother of Helen, but that Leda, wife of Tyndareus, was her foster-mother and brought her up.[16] Meanwhile Nemesis, in the _Cypria_, is not a mere personification of the sentiment of nemesis, or righteous indignation, but is, as we know, "a concrete figure of ancient Attic tradition," "a primitive goddess of Rhamnus," in Attica, associated with, or a local form of, "the wild Artemis" of pre-Achaean religion, "with deep roots in local worship." Nemesis had a famous statue at Rhamnus, attributed by Pausanias to Pheidias; a fragment of the face, in the British Museum, proves that it was at least of the school of Pheidias. She held in her hand a spray of the apple-tree, an attribute of Aphrodite, and the stag of Artemis was an ornament of her crown. She was also "a queen over death and the dead," a chthonic characteristic.[17] The Nemesis of Rhamnus was thus like the very primitive Artemis of Brauron in Attica. At Smyrna, where the population was very mixed, Pausanias mentions two Nemeses.[18] We see that all this of Nemesis, in the _Cypria_, is at once apart as the poles from the Nemesis of Homer, virtuous indignation personified, and is also an Ionian celebration of an Attic goddess of the pre-Achaean faith. In the _Cypria_, Aphrodite, mother of Aeneas (in Homer), sends him with Paris. Landing in Lacedaemon, Paris is welcomed by the brothers of Helen, and in Sparta by Menelaus, who then sails to Crete. (Different reasons for this voyage are given by later writers.) Paris then seduces Helen, _who is brought to him by Aphrodite_ (as in _Iliad_, iii.); _they take away property of Menelaus_ (as in _Iliad_, vii.). (The _italics_ mark probable hints from the _Iliad_.) The pair are wedded in Troy, where the story leaves them, and very needlessly goes back to Lacedaemon. Here are Helen's brothers, Castor and Polydeuces, who fall into a feud about cattle with Idas and Lynceus, the keen-eyed. Lynceus is merely the Keen-Eye, who can see through everything, a common personage in _Märchen._ The brothers of Helen hide themselves in a hollow tree, but Lynceus climbs to the crest of Mount Taygetus and "looks over all the isle of Pelops," that is, Peloponnesus. Homer never speaks of the country as a geographical unity, nor uses the word "Peloponnesus"; this is manifestly a post-Homeric term.[19] Idas slays Castor; Polydeuces slays both Lynceus and Idas, and Zeus assigns to Castor and Polydeuces immortality on alternate days. This is wholly unknown to the _Iliad_, both heroes are dead and buried in _Iliad_, iii. 243, 244. Their alternate immortality with their divine honours, mentioned in _Odyssey_, xi. 298-304, may be an interpolation (a kind of footnote in verse); it is, at all events, non-Iliadic. Homer knows the deaths of the two brothers, at home in Lacedaemon: we cannot tell whether he knew about the Keen-Eye of _Märchen_, Lynceus.