In the _Odyssey_ the ethical aspect of the gods is perhaps more conspicuous, because their passions are no longer stirred by the great war. In the opening lines they discountenance adultery (Aegisthus and Clytaemnestra). They are equally offended by the use of poisoned arrow-heads.[26] "All men yearn after the gods.". It is they who give happiness in married life.[27] It is Zeus who protects suppliants.[28] The just man is god-fearing.[29] The gods love righteousness and compassion.[30] Throughout the whole poem, notably in the case of the pious Eumaeus, a deep sense of dependence on the gods, and resignation to their will, is depicted. Yet Zeus permits Poseidon to wreak his grudge on Odysseus, and even on the Phaeacians who brought him home; while in the song of Demodocus, a divine adultery is matter of mirth to all Olympus. Thus the religion of Homer is, ethically, a very good religion. Homeric religion is already national, that is, all Achaeans believe in the same Olympian consistory, with Zeus as the Over Lord. None the less many of the cities have each their favourite divine being, a special patron, just as cities had in the Middle Ages. All believed in the Deity, but Orleans had a special patron in St. Aignan; and "the guarded mount" in St. Michael. Athene was no less the patroness of Troy than of Athens. The Gods are all national, though they have their preferences. We may go further and say that, to Homer's mind, the Gods are universal. To Homer, Zeus is anything but a "tribal" god: he is not even merely a national god; all peoples known to Homer acknowledge his supremacy. This was the tolerant view of historic Hellas: all nations had the same gods named by different names in different languages. There were not many Zeuses, but one Zeus, though various local names were given to the god, Dodonaean Zeus, Idaean Zeus, Pelasgian Zeus, or, again, Delian Apollo, Pythian Apollo, Smirithian Apollo, and so forth. The god is in no way restricted to a given place, Dodona, Ida, Delos, Delphi; these titles are his because he possesses a temple or Oracle in each district. Men may call to the gods or to a god wherever they find themselves, abroad or at home, on the sea or "in fairy lands forlorn," and everywhere they may sacrifice. To the devout mind, despite the local associations of the gods in mythology, the divine is omnipresent; can hear and help everywhere.[31] As for the local titles of gods, we know the same mediaeval usage in respect to the Saints. The Scot who, when at home, had a devotion to St. Catherine of Bothwell, in France sought the aid of St. Catherine of Fierbois.[32] The gods, or at least Zeus and Apollo, are omniscient, yet they need, in myth, to be told about events remote or future, or need to make special observations from selected places, such as the crest of Ida. These are the inevitable and universal contradictions which beset all early and much late theological speculation.