Hesiod expands the Homeric phrase and calls Dodona "seat of Pelasgians" (fr.
But in neither case are actual Pelasgians mentioned; the Thessalian Argos is the specific home of Hellenes and Achaeans, and Dodona is inhabited by Perrhaebians and Aenianes (Iliad, ii.
For Aeschylus (Supplices 1, sqq.) Pelasgus is earthborn, as in Asius, and rules a kingdom stretching from Argos to Dodona and the Strymon; but in Prometheus 879, the "Pelasgian" land simply means Argos.
Ephorus, relying on Hesiodic tradition of an aboriginal Pelasgian type in Arcadia, elaborated a theory of the Pelasgians as a warrior-people spreading (like "Aryans") from a "Pelasgian home," and annexing and colonizing all the parts of Greece where earlier writers had found allusions to them, from Dodona to Crete and the Troad, and even as far as Italy, where again their settlements had been recognized as early as the time of Hellanicus, in close connexion once more with "Tyrrhenians."
This would point to the fact that certain settlements of Apolline worship along the northernmost border of Greece (Illyria, Thrace, Macedonia) were in the habit of sending offerings to the god to a centre of his worship farther south (probably Delphi), advancing by the route from Tempe through Thessaly, Pherae and Doris to Delphi; while others adopted the route through Illyria, Epirus, Dodona, the Malian gulf, Carystus in Euboea, and Tenos to Delos (Farnell, Cults, iv.