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But when Zeus ordered Pluto to send up the Maid, Pluto gave her a seed of a pomegranate to eat, in order that she might not tarry long with her mother.[*](The Maid (Kore) is Persephone. As to her eating a seed or seeds of a pomegranate, see HH Dem. 371ff., HH Dem. 411ff.; Ov. Met. 5.333ff.; Ovid, Fasti iv.601ff.; Serv. Verg. G. 1.39 and Serv. Aen. 4.462; Lactantius Placidus on Statius, Theb. iii.511; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 3, 108 ((First Vatican Mythographer 7; Second Vatican Mythographer 100). There is a widespread belief that if a living person visits the world of the dead and there partakes of food, he cannot return to the land of the living. Thus, the ancient Egyptians believed that, on his way to the spirit land, the soul of a dead person was met by a goddess (Hathor, Nouit, or Nit), who offered him fruits, bread, and water, and that, if he accepted them, he could return to earth no more. See G. Maspero, Histoire Ancienne des Peuples de l'Orient Classiques, les Origines (Paris, 1895), p. 184. Similarly, the natives of New Caledonia, in the South Pacific, say that when a man dies, messengers come from the other world to guide his soul through the air and over the sea to the spirit land. Arrived there, he is welcomed by the other souls and bidden to a banquet, where he is offered food, especially bananas. If he tastes them, his doom is fixed for ever: he cannot return to earth. See the missionary Gagniere, in Annales de la Propagation de la Foi, xxxii. (Lyons, 1860), pp. 439ff. The Eastern Melanesians believe that living people can go down to the land of the dead and return alive to the upper world. Persons who have done so relate how in the nether world they were warned by friendly ghosts to eat nothing there. See R. H. Codrington, The Melanesians (Oxford, 1891), pp. 277, 286. Similar beliefs prevail and similar tales are told among the Maoris of New Zealand. For example, a woman who believed that she had died and passed to the spirit land, related on her return how there she met with her dead father, who said to her, “You must go back to the earth, for there is no one now left to take care of my grandchild. But remember, if you once eat food in this place, you can never more return to life; so beware not to taste anything offered to you.” See E. Shortland, Traditions and Superstitions of the New Zealanders (London, 1856), pp. 150-152. Again, they tell of a great chief named Hutu, who performed the same perilous journey. On reaching the place of departed spirits he encountered a certain being called Hine nui te po, that is, Great Mother Night, of whom he inquired the way down to the nether world. She pointed it out to him and gave him a basket of cooked food, saying, “When you reach the lower regions, eat sparingly of your provisions that they may last, and you may not be compelled to partake of their food, for if you do, you cannot return upwards again.” See R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants, 2nd ed. (London, 1870), p. 271. And the same rule holds good of fairyland, into which living people sometimes stray or are enticed to their sorrow. “Wise people recommend that, in the circumstances, a man should not utter a word till he comes out again, nor, on any account, taste fairy food or drink. If he abstains he is very likely before long dismissed, but if he indulges he straightway loses the will and the power ever to return to the society of men.” See J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), p. 17. See further E. S. Hartland, The Science of Fairy Tales (London, 1891), pp. 40ff. )

Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky.[*](According to Hesiod (Hes. Th. 183ff.), Earth was impregnated by the blood which dropped from heaven when Cronus mutilated his father Sky (Uranus), and in due time she gave birth to the giants. As to the battle of the gods and giants, see Tzetzes, Scholiast on Lycophron 63; Hor. Carm. 3.4.49ff.; Ov. Met. 1.150ff.; Claudian, Gigant.; Sidonius Apollinaris, Carm. xii.15ff., ed. Baret; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 92 (First Vatican Mythographer 11; Second Vatican Mythographer 53). The account which Apollodorus here gives of it is supplemented by the evidence of the monuments, especially temple-sculptures and vase-paintings. See Preller-Robert, Griechische Mythologie, i.67ff. Compare M. Mayer, Die Giganten und Titanen, (Berlin, 1887). The battle of the gods and the giants was sculptured on the outside of the temple of Apollo at Delphi, as we learn from the description of Euripides (Eur. Ion 208ff.). On similar stories see Frazer's Appendix to Apollodorus, “War of Earth on Heaven.”) These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet.[*](Compare Ov. Met. 1.184, Tristia, iv.7.17; Macrobius, Sat. i.20.9; Serv. Verg. A. 3.578; Claudian, Gigant. 80ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 92 (Second Vatican Mythographer 53). Pausanias denied that the giants were serpent-footed (Paus. 8.29.3), but they are often so represented on the later monuments of antiquity. See Kuhnert, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, i.1664ff.; M. Mayer, Die Giganten und Titanen, pp. 274ff. ) They were born, as some say, in Phlegrae, but according to others in Pallene.[*](Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, s.v. Φλέγρα ). The scene of the battle of the gods and giants was laid in various places. See Diod. 5.71; Strab. 5.4.4, 6, Strab. 6.3, 5, Strab. 7 Fr. 25, 27, Strab. 10.5.16, Strab. 11.2.10; Paus. 8.29.1, with my note. Volcanic phenomena and the discovery of the fossil bones of large extinct animals seem to have been the principal sources of these tales.) And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by

But in the battle Porphyrion attacked Hercules and Hera. Nevertheless Zeus inspired him with lust for Hera, and when he tore her robes and would have forced her, she called for help, and Zeus smote him with a thunderbolt, and Hercules shot him dead with an arrow.[*](Compare Pind. P. 8.12(15)ff., who says that the king of the giants (Porphyrion) was shot by Apollo, not Herakles. Tzetzes agrees with Apollodorus (Scholiast on Lycophron 63).) As for the other giants, Ephialtes was shot by Apollo with an arrow in his left eye and by Hercules in his right; Eurytus was killed by Dionysus with a thyrsus, and Clytius by Hecate with torches, and Mimas by Hephaestus with missiles of red-hot metal.[*](According to Eur. Ion 215ff., Mimas was killed by Zeus with a thunderbolt; according to Ap. Rhod., Argon. iii.122ff. and Claudian, Gigant. 87ff., he was slain by Ares.) Enceladus fled, but Athena threw on him in his flight the island of Sicily [*](Compare Verg. A. 3.578ff. The combat of Athena with Enceladus was sculptured on the temple of Apollo at Delphi. See Eur. Ion 209ff. ); and she flayed Pallas and used his skin to shield her own body in

When the gods had overcome the giants, Earth, still more enraged, had intercourse with Tartarus and brought forth Typhon in Cilicia,[*](As to Typhon, or Typhoeus, as he is also called, who was especially associated with the famous Corycian cave in Cilicia, see Hes. Th. 820ff.; Pind. P. 1.15ff.; Aesch. PB 351ff.; Ant. Lib. 28; Ov. Met. 5.321ff.; Hyginus, Fab. 152; Mela i.76, ed. G. Parthey; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 29, 92 (First Vatican Mythographer 11, 86; Second Vatican Mythographer 53). As to the Corycian cave, see Adonis, Attis, Osiris, 3rd ed. i.152ff. According to Hesiod (Hes. Th. 821), Typhoeus was the youngest child of Earth.) a hybrid between man and beast. In size and strength he surpassed all the offspring of Earth. As far as the thighs he was of human shape and of such prodigious bulk that he out-topped all the mountains, and his head often brushed the stars. One of his hands reached out to the west and the other to the east, and from

Prometheus moulded men out of water and earth[*](As to the creation of the human race by Prometheus, compare Philemon in Stobaeus, Florilegium ii.27; Paus. 10.4.4; Lucian, Dial. Deorum i.1; Libanius, Declam. xxv.31, vol. ii. p. 552, ed. R. Foerster; Ov. Met. 1.82ff.; Juvenal xiv.35. It is to be observed that in the earliest versions of the legend (Hes. Th. 510ff. Hes. WD 48ff.; Aesch. PB) Prometheus appears only as the benefactor, not the creator, of mankind.) and gave them also fire, which, unknown to Zeus, he had hidden in a stalk of fennel.[*](Compare Hes. WD 50ff., Hes. Th. 565ff.; Aesch. PB 107ff.; Plat. Prot. 321; Hyginus, Fab. 144; Hyginus, Ast. ii.15. According to Serv. Verg. Ecl. 6.42, Prometheus stole the fire by applying a torch to the sun's wheel. Stories of the original theft of fire are widespread among mankind. See Frazer's Appendix to Apollodorus, “Myths of the Origin of Fire.” The plant (νάρθηξ) in which Prometheus is said to have carried the stolen fire is commonly identified with the giant fennel (Ferula communis). See L. Whibley, Companion to Greek Studies (Cambridge, 1916), p. 67. Tournefort found the plant growing abundantly in Skinosa, the ancient Schinussa, a small deserted island south of Naxos (Pliny, Nat. Hist. iv.68). He describes the stalk as about five feet high and three inches thick, with knots and branches at intervals of about ten inches, the whole being covered with a tolerably hard rind. “This stalk is filled with a white pith, which, being very dry, catches fire just like a wick; the fire keeps alight perfectly in the stalk and consumes the pith only gradually, without damaging the rind; hence people use this plant to carry fire from one place to another; our sailors laid in a supply of it. This custom is of great antiquity, and may serve to explain a passage in Hesiod, who, speaking of the fire which Prometheus stole from heaven, says that he carried it away in a stalk of fennel.” He tells us, further, that the Greeks still call the plant nartheca. See P. de Tournefort, Relation d'un Voyage du Levant (Amsterdam, 1718), i.93. The plant is common all over Greece, and may be seen in particular abundance at Phalerum, near Athens. See W. G. Clark, Peloponnesus (London, 1858);, p. 111; J. Murr, Die Pflanzenwelt in der griechischen Mythologie (Innsbruck, 1890), p. 231. In Naxos Mr. J. T. Bent saw orange gardens divided by hedges of tall reeds, and he adds: “In Lesbos this reed is still called νάρθηκα (νάρθηξ), a survival of the old word for the reed by which Prometheus brought down fire from heaven. One can understand the idea well: a peasant today who wishes to carry a light from one house to another will put it into one of these reeds to prevent its being blown out.” See J. T. Bent, The Cyclades (London, 1885), p. 365. Perhaps Bent mistook fennel for a reed. The rationalistic Diodorus Siculus explained the myth of the theft of fire by saying that Prometheus was the inventor of the fire-sticks, by the friction of which against each other fire is kindled. See Diod. 5.67.2. But Greek tradition attributed the invention of fire-sticks to Hermes. See the HH Herm. 108ff. ) But when

And Prometheus had a son Deucalion.[*](The whole of the following account of Deucalion and Pyrrha is quoted, with a few trifling verbal changes, by the Scholiast on Hom. Il. i.126, who cites Apollodorus as his authority.) He reigning in the regions about Phthia, married Pyrrha, the daughter of Epimetheus and Pandora, the first woman fashioned by the gods.[*](As to the making of Pandora, see Hes. WD 60ff., Hes. Th. 571ff.; Hyginus, Fab. 142.) And when Zeus would

Hellen had Dorus, Xuthus, and Aeolus[*](As to Hellen and his sons, see Strab. 8.7.1; Paus. 7.12; Conon 27. According to the Scholiast on Hom. Il. i.2, Xuthus was a son of Aeolus.) by a nymph Orseis. Those who were called Greeks he named Hellenes after himself,[*](According to the Parian Chronicle, the change of the national name from Greeks (Graikoi) to Hellenes took place in 1521 B.C. See Fragmenta Historicorum Graecorum, ed. C. Müller, i.542ff. Compare Aristot. Met. 1.352; Etymologicum Magnum, s.v. Γραικός, p. 239; Stephanus Byzantius, s.v. Γραικός ; Frazer on Paus. 3.20.6; The Fragments of Sophocles, ed. A. C. Pearson, ii.160. ) and divided the country among his sons. Xuthus received Peloponnese and begat Achaeus and Ion by Creusa, daughter of Erechtheus, and from Achaeus and Ion the Achaeans and Ionians derive their names. Dorus received the country over against Peloponnese and called the settlers Dorians after himself.[*](As to the early seats of the Dorians, see Hdt. 1.56.) Aeolus reigned over the regions about Thessaly and named the inhabitants Aeolians.[*](As to the Aeolians of Thessaly, compare Paus. 10.8.4; Diod. 4.67.2.) He married Enarete, daughter of Deimachus, and begat seven sons, Cretheus, Sisyphus, Athamas, Salmoneus, Deion, Magnes, Perieres, and five daughters, Canace, Alcyone, Pisidice, Calyce, Perimede.[*](As to Aeolus, his descendants, and their settlements, see Diod. 4.67.2-7; Scholiast on Pind. P. 4.107(190).) Perimede had Hippodamas and Orestes by Achelous; and Pisidice had Antiphus and Actor by Myrmidon.

Alcyone was married by Ceyx, son of Lucifer.[*](According to Ov. Met. 11.271ff., Ceyx reflected his father's brightness in his face.)

Calyce and Aethlius had a son Endymion who led Aeolians from Thessaly and founded Elis. But some say that he was a son of Zeus. As he was of surpassing beauty, the Moon fell in love with him, and Zeus allowed him to choose what he would, and he chose to sleep for ever, remaining deathless and ageless.[*](As to Endymion and the Moon, see Ap. Rhod., Argon. iv.57ff., with the Scholiast; Paus. 5.1.4; Mythographi Graeci, ed Westermann, pp. 319ff., 324; Hyginus, Fab. 271. The present passage of Apollodorus is quoted almost verbally by Zenobius, Cent. iii.76, but as usual without mention of his authority. The eternal sleep of Endymion was proverbial. See Plat. Phaedo 72c; Macarius, Cent. iii.89; Diogenianus, Cent. iv.40; Cicero, De finibus v.20.55; compare Cicero, Tusc. Disp. i.38.92.)

Endymion had by a Naiad nymph or, as some say, by Iphianassa, a son Aetolus, who slew Apis, son of Phoroneus, and fled to the Curetian country. There he killed his hosts, Dorus and Laodocus and Polypoetes, the sons of Phthia and Apollo, and called the country Aetolia after himself.[*](Compare Paus. 5.1.8; Conon 14.)

Aetolus and Pronoe, daughter of Phorbus, had sons, Pleuron and Calydon, after whom the cities in Aetolia were named. Pleuron wedded Xanthippe, daughter of Dorus, and begat a son Agenor, and daughters, Sterope and Stratonice and Laophonte. Calydon and Aeolia, daughter of Amythaon, had daughters, Epicaste and Protogenia, who had Oxylus by Ares. And Agenor, son of Pleuron, married Epicaste, daughter of Calydon, and begat Porthaon and

Evenus begat Marpessa, who was wooed by Apollo, but Idas, son of Aphareus, carried her off in a winged chariot which he received from Poseidon.[*](As to Evenus and Marpessa, see Scholiast on Hom. Il. ix.557; Eustathius on Hom. Il. ix.557 p. 776; Plut. Lives. 40; Hyginus, Fab. 242 (who calls Evenus a son of Herakles). According to the first two of these writers, Evenus, like Oenomaus, used to set his daughter's suitors to run a chariot race with him, promising to bestow her on the winner; but he cut off the heads of his vanquished competitors and nailed them to the walls of his house. This seems to be the version of the story which Apollodorus had before him, though he has abridged it.) Pursuing him in a chariot, Evenus came to the river Lycormas, but when he could not catch him he slaughtered his horses and threw himself into the river, and the river is called Evenus after him.

But Idas came to Messene, and Apollo, falling in with him, would have robbed him of the damsel. As they fought for the girl's hand, Zeus parted them and allowed the maiden herself to choose which of the two she would marry; and she, because she feared that Apollo might desert her in her old age, chose Idas for her husband.[*](Compare Scholiast on Hom. Il. ix.557 (who cites Simonides); Eustathius on Hom. Il. ix.557 p. 776; Tzetzes, Scholiast on Lycophron 561; Paus. 5.18.2.)

Thestius had daughters and sons by Eurythemis, daughter of Cleoboea: the daughters were Althaea, Leda,[*](Paus. 3.13.8 agrees with Apollodorus in saying that Leda was the daughter of Thestius, who was a son of Agenor, who was a son of Pleuron; and he cites the epic poem of Areus as his authority for the genealogy.) Hypermnestra, and the males were Iphiclus, Evippus, Plexippus, and Eurypylus. Porthaon and Euryte, daughter of Hippodamas, had sons, Oeneus, Agrius, Alcathous, Melas, Leucopeus, and a daughter Sterope, who is said to have been the mother of the Sirens by Achelous.

Reigning over Calydon, Oeneus was the

Althaea had also a son Meleager,[*](The whole of the following account of the life and death of Meleager is quoted, with a few verbal changes and omissions, by Zenobius, Cent. v.33. The story is told by Bacch. 5.93ff., ed. Jebb; and, though without any express mention of the burning brand or of Meleager's death, by Hom. Il. 9.529-599. Compare Diod. 4.34; Ov. Met. 8.270ff.; Lactantius Placidus on Statius, Theb. ii.481; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 46ff. (First Vatican Mythographer 146). It was made the theme of tragedies by Sophocles and Euripides. See Nauck, TGF, 2nd ed. (Leipsig, 1889), pp. 219ff., 525ff.; The Fragments of Sophocles, ed. A. C. Pearson, ii.64ff. ) by Oeneus, though they say that he was begotten by Ares. It is said that, when he was seven days old, the Fates came and declared that Meleager should die when the brand burning on the hearth was burnt out. On hearing that, Althaea snatched up the brand and deposited it in a chest.[*](For the story of the burning brand on which the life of Meleager depended, see also Aesch. Lib. 604ff.; Bacch. 5.136ff., ed. Jebb; Diod. 4.34.6ff.; Paus. 10.31.4; Ant. Lib. 2; Dio Chrysostom lxvii. vol. ii. p. 231, ed. L. Dindorf; Scholiast on Hom. Il. ix.534; Ov. Met. 8.445-525; Hyginus, Fab. 171, 174; Lactantius Placidus on Statius, Theb. ii.481; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 47 (First Vatican Mythographer 146). The story belongs to a widespread class of tales concerned with the “external soul,” or the belief that a person's life is bound up with an animal or object outside of his own body. See Balder the Beautiful, ii.94ff. ) Meleager grew up to be an invulnerable and gallant man, but came by his end in the following way. In sacrificing the first fruits of

But Meleager in a rage slew the sons of Thestius and gave the skin to Atalanta. However, from grief at the slaughter of her brothers Althaea kindled the brand, and Meleager immediately expired. But some say that Meleager did not die in that way,[*](The following account of the death of Meleager is substantially that of Hom. Il. 9.529ff. ) but that when the sons of Thestius claimed the skin on the ground that Iphiclus had been the first to hit the boar, war broke out between the Curetes and the Calydonians; and when Meleager had sallied out[*](From Calydon, then besieged by the Curetes.) and slain some of the sons of Thestius, Althaea cursed him, and he in a rage remained at home; however, when the enemy approached the walls, and the citizens supplicated him to come to the rescue, he yielded reluctantly to his wife and sallied forth, and having killed the rest of

After Althaea's death Oeneus married Periboea, daughter of Hipponous. The author of the Thebaid says that when Olenus was sacked, Oeneus received Periboea as a gift of honor; but Hesiod says that she was seduced by Hippostratus, son of Amarynceus, and that her father Hipponous sent her away from Olenus in Achaia to Oeneus, because he dwelt far from Greece, with an injunction to put her to death.[*](Compare Diod. 4.35.1ff., according to whom Periboea alleged that she was with child by Ares. Sophocles wrote a tragedy on the subject; a few fragments of it remain (The Fragments of Sophocles, ed. A. C. Pearson, i.216ff.).)

However, some say that Hipponous discovered that his daughter had been debauched by Oeneus, and therefore he sent her away to him when she was with child. By her Oeneus begat Tydeus. But Pisander says that the mother of Tydeus was Gorge, for Zeus willed it that Oeneus should fall in love with his own daughter.[*](Gorge was a daughter of Oeneus. See above, Apollod. 1.8.1; Paus. 10.38.5.) When Tydeus had grown to be a gallant man he was banished for killing, as some say, Alcathous, brother of Oeneus; but according to the author of the Alcmaeonidhis victims were the sons of Melas who had plotted against Oeneus, their names being

But the sons of Agrius, to wit, Thersites, Onchestus, Prothous, Celeutor, Lycopeus, Melanippus, wrested the kingdom from Oeneus and gave it to their father, and more than that they imprisoned Oeneus in his lifetime and tormented him.[*](With this and what follows compare Paus. 2.25.2; Scholiast on Aristoph. Ach. 418; Ant. Lib. 37; Hyginus, Fab. 175. The story furnished Euripides with the theme of a tragedy called Oeneus. See TGF (Nauck 2nd ed.), pp. 536ff. ) Nevertheless Diomedes afterwards came secretly with Alcmaeon from Argos and put to death all the sons of Agrius, except Onchestus and Thersites, who had fled betimes to Peloponnese; and as Oeneus was old, Diomedes gave the kingdom to Andraemon who had married the daughter of Oeneus, but Oeneus himself he took with him to Peloponnese. Howbeit, the sons of Agrius, who had made their escape, lay in wait for the old man at the hearth of Telephus in Arcadia, and killed him. But Diomedes conveyed the corpse to Argos and buried him in the place where now a city is called Oenoe after him.[*](Compare Paus. 2.25.2.)