5. The population of CRETE having been in early times composed of a heterogeneous mixture of different nations, it was natural that the worships of many different gods should prevail there; yet in many cases it is possible to ascertain the nation from which they severally originated. Amongst these, the Dorians, whose chief settlement was on the north-eastern coast near Cnosus (from which point, however, they very soon spread over other parts of the island), had brought over the worship of Apollo from their settlements under Olympus. According to a tradition preserved in the Homeric hymn to Apollo, the ship, which Apollo in the shape of a dolphin conducted to Delphi, set out from the city of Cnosus. Of this city the chief temple was that of Apollo Delphinius.(877) In its territory was situated a place called Apollonia; and the remarkable town of Amnisus, with the grotto of Eileithyia, where it was supposed that this goddess, who assisted at the birth of Apollo, was herself born.(878) On the same coast are Miletus, where (as will be mentioned hereafter) the worship of Apollo prevailed, and Lato (Camira), whose name reminds us of the goddess Latona. It cannot be doubted that the same worship also prevailed in the ancient Doric town of Lyctus, in the interior of the island.(879) Nearer to the southern coast was Gortyna, which, though founded by a different race, yet in later times recognised the dominion and worship of the same nation as Cnosus: accordingly, the most central point of this city was called _Pythium_.(880) Immediately bordering on it was Phæstus, the birthplace of Epimenides, which town was said to have derived its origin and name from a Heraclid of Sicyon.(881) Here, together with Hercules, Apollo and Latona received particular honours.(882) Further on towards the west, in the mountains, was Tarrha, one of the most ancient and considerable temples of Apollo.(883) Here, according to the Cretan tradition, dwelt Carmanor the father of the minstrel Chrysothemis, a priest who was said to have purified Apollo himself from the blood of the Python;(884) which legend, when compared with the account of his expiation at the altar in the valley of Tempe, shows how the legends connected with the worship of Apollo crossed over to Crete, and there again took root. With the residence of Apollo when a refugee in the house of Carmanor, there is connected a tradition of his amour with Acacallis, who bore him Naxos,(885) or Miletus,(886) or Phylander and Phylacis, who, in a sacred offering of the Elyrians at Delphi, were represented as sucking the teat of a she-goat.(887) This Elyrus, like most of the ancient towns of Crete, was situated in the mountains of the interior, probably not far from Tarrha.(888) Although there have not been preserved accounts sufficient to lead to any general conclusion, yet those which we have adduced establish the position that it was not the original inhabitants of mount Ida or any supposed colonists from Phœnicia, but the Dorian invaders alone who made Crete the head-quarters of the worship of Apollo: we therefore assert that this worship (as originally founded in Crete), had not the slightest connexion with the enthusiastic (and probably Phrygian) orgies of the Idæan Zeus, with the Corybantes, &c. Yet from these ceremonies being celebrated at so short a distance from each other, confusions soon arose; so that in later times the Curetes were called the sons of Apollo.(889) According to some writers, Corybas was the father of Apollo, and he was reported to have disputed the sovereignty of Crete with Zeus.(890)