the city life of the heroic age, that her adventurous sons came into closecontact with Egypt and Phœnicia.
In the colonising time, still later—perhaps from 900 B.C. downwards—the Greeks, settled on sites whence they had expelled Sidonians or Sicanians, very naturally continued, with modifications, the worship of such gods as they found already in possession. Like the Romans, the Greeks easily recognised their own deities in the analogous members of foreign polytheistic systems. Thus we can allow for alien elements in such gods and goddesses as Zeus Asterios, as Aphrodite of Cyprus or Eryx, or the many-breasted Ephesian Artemis, whose monstrous form had its exact analogue among the Aztecs in that many-breasted goddess of the maguey plant whence beer was made. To discern and disengage the borrowed factors in the Hellenic Olympus by analysis of divine names is a task to which comparative philology may lawfully devote herself , but we cannot so readily explain by presumed borrowing from without the rude xoana of the ancient local temples, the wild myths of the local legends, the sacra which were the exclusive property of old-world families, Butadæ or Eumolpidæ. These are clearly survivals from a stage of Greek culture earlier than the city state, earlier than the heroic age of the roving Greek Vikings, and far earlier than the Greek colonies. They belong to that conservative and immobile period when the tribe or clan, settled in its scattered kraals, lived a life of agriculture, hunting, and cattle-breeding, engaged in no larger or more adventurous wars than border feuds