ommon 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 narthêka narthêx, 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.
104. As to the release of Prometheus, see Apollod. 2.5.11.
105. 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.
106. As to the making of Pandora, see Hes. WD 60ff., Hes. Th. 571ff.; Hyginus, Fab. 142.
107. As to Deucalion's flood, see Lucian, De dea Syria 12ff.; Ov. Met. 1.125-415; Hyginus, Fab. 153; Serv. Verg. Ecl. 6.41; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 57ff., 99 (First Vatican Mythographer 189; Second Vatican Mythographer 73); Folk-Lore in the Old Testament, i.146ff. Another person who is said to have escaped alive from the flood was a certain Cerambus: the story ran that the nymphs wafted him aloft on wings over the Thessalian mountains. See Ov. Met. 7.353ff.
108. Compare Pind. O. 9.41ff.; Hyginus, Fab. 153.
109. This passage as to the children of Deucalion is quoted by the Scholiast on Hom. Il. xiii.307, who names Apollodorus as his authority.
110. 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.
111. 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. Graikos, p. 239; Stephanus Byzantius, s.v. Graikos; Frazer on Paus. 3.20.6; The Fragments of Sophocles, ed. A. C. Pearson, ii.160.
112. As to the early seats of the Dorians, see Hdt. 1.56.
113. As to the Aeolians of Thessaly, compare Paus. 10.8.4; Diod. 4.67.2.
114. As to Aeolus, his descendants, and their settlements, see Diod. 4.67.2-7; Scholiast on Pind. P. 4.107(190).
115. According to Ov. Met. 11.271ff., Ceyx reflected his father's brightness in his face.
116. Compare Scholiast on Aristoph. Birds 250; Scholiast on Hom. Il. ix.562; Eustathius on Hom. Il. ix.562. p. 776. The story may be a reminiscence of an ancient Greek custom, in accordance with which kings are said to have been regularly called Zeus. See Tzetzes, Antehomerica 102ff.; Tzetzes, Chiliades i.474; A. B. Cook, “The European Sky-god,” Folklore, xv. (1904), pp. 299ff.
117. Compare Lucian, Halcyon 1; Scholiast on Aristoph. Birds 250; Ov. Met. 11.410ff., especially 710ff.; Hyginus, Fab. 65. The identification of the seabird ceyx is doubtful. See D'Arcy Wentworth Thompson, Glossary of Greek Birds (Oxford, 1895), p. 81.
118. As to the Aloads, see Hom. Od. 11.305ff.; Verg. A. 6.582ff.; Hyginus, Fab. 28.
119. This answers to the enneôroi of Homer (Hom. Od. 11.31), the meaning of which has been disputed. See Merry, on Hom. Od. x.19. Hyginus, Fab. 28 understood enneôroi in the same way as Apollodorus (“cum essent annorum novem”).
120. They are said to have imprisoned him for thirteen months in a brazen pot, from which he was rescued, in a state of great exhaustion, by the interposition of Hermes. See Hom. Il. 5.385ff. Compare my note, “Ares in the brazen pot,” The