Hesiod's 5 Races (Ages) of Man PDF

6 The Human Story The Story of the Flood Hesiod’s Five Races of Man  6 The Human Story 6.1 The 5 Races (Ages) of Man in Hesiod 6.2 Origins: The Flood and the Rebirth of Human Beings  6.1 Hesiod’s 5 ‘Races’ of Human Beings Works and Days ll.109-201...

6 The Human Story The Story of the Flood Hesiod’s Five Races of Man  6 The Human Story 6.1 The 5 Races (Ages) of Man in Hesiod 6.2 Origins: The Flood and the Rebirth of Human Beings  6.1 Hesiod’s 5 ‘Races’ of Human Beings Works and Days ll.109-201 (Powell 2017, ll.96-175)  How Did Humans Get There? “Gods and men are of common origin, says Hesiod…” (Works & Days 108) “I will tell another story … how gods and mortal humans have a common origin. First of all, the deathless ones, who have their homes on Mount Olympos, fashioned a Golden Race of mortal humans.° These lived in the time of Kronos, when he was king in the sky. They lived like gods…” Hence: the need for the Sacrifice at Mekone …  How Did Humans Get There? (Hesiod’s 5 Races of Mankind) 1. Golden Age/Race: Created by the “gods on Olympus” but ruled by Kronos 2. Silver Race: Fashioned by “those [gods] who have their homes on Olympus” 3. Bronze Race: Made by Zeus 4. Race of Heroes: Made by Zeus 5. Iron Race: Made by Zeus  Hesiod’s 5 Races of Mankind Usually referred to as the 5 “Ages” of Mankind, but “Races” more appropriate Appear to follow each other as deteriorating metals, but Race of Heroes doesn’t fit this scheme Sequence NOT linear, chronological, but structural & cyclical (Vernant 2006, 28-9) Immediately follows Prometheus story: “Thus there is no way at all to escape the mind of Zeus.” At end of this story: “Observe justice (dikē); do not allow immoderation (hubris) to grow.” (l. 213) Sequence contrasts races with dikē & those with hubris  The Golden Race Thus there is no way at all to escape the mind of Zeus. If you wish, I will tell another story, correctly and with skill, and you should lay it up in your heart—how gods and mortal humans have a common origin. First of all, the deathless ones, who have their homes on Mount Olympos, fashioned a Golden Race of mortal humans.° These lived in the time of Kronos, when he was king in the sky. They lived like gods, without a care in their hearts, far away from pain and suffering.  The Golden Race Nor was there terrible old age, but always they were the same in their feet and their hands, delighting in festivities away from every evil. They died as if overcome by sleep. All things noble were with them. The rich earth bore them its fruit abundantly and unstinting all by itself. They lived off their fields as they pleased, in peace, with many good things, rich in flocks, friends to the blessed gods. Kronos  The Golden Race But after the earth covered over this race, they are called noble spirits upon the earth through the will of great Zeus, defenders from evil, guardians of mortal humans, who watch over judgments and wicked deeds, coursing everywhere over the earth, clothed in a mist, giving out wealth; for they received this kingly honor as well.  Golden Race Gods & humans have common origin; lived together (Vernant 2006) Immortal gods on Olympus fashioned the First (gold) men are kings, first race...? born to command & dispense They lived like dikē (33) gods under Kronos (chronology?) Described as “like gods”; in Theogony (l.91), “when the just No pain, suffering, hardship, labor; king enters the assembly, ready to feasted off their plentiful land settle quarrels and restrain excess by his wise and gentle words” he Mortal but no old age; died as if falling is described as “god-like” (cf. asleep Homer’s Iliad) Safeguarding Zeus’ dikē: After death, became daimones (by the golden race; daimones, just living will of Zeus) roaming above the earth, kings (34) protecting mortals & justice (dikē),  The Silver Race Then after this those who have their homes on Olympos made a second race, of silver, far worse, not like the Golden Race in appearance or mind. A child was raised by his doting mother for one hundred years—a complete fool, gamboling in his own house! But when they came to maturity and reached the full measure of youth, they lived for just a short while, suffering pains through their foolishness. For the Silver Race were not able to keep away from stupid violence against one another, nor did they wish  The Silver Race to cherish the deathless gods, nor perform sacrifice on the sacred altars of the blessed ones, as is right for human beings in every community. Then Zeus the son of Kronos hid them in anger because they did not respect the blessed gods who inhabit Olympos. But when the earth hid this race too —they are called the holy ones beneath the earth by mortals, in second place,° but honor is nevertheless owed to these as well–  The Silver Race (Vernant 2006) Silver on same plane as gold (also made by gods on Olympus) but “much inferior” to it Opposites: pious rule replaced by impious rule; Dikē replaced by “mad hubris”, contrasting kings (34) Hubris in the way they rule (religious context): refuse to sacrifice to – or recognize sovereignty of – Zeus Not yet any connection to warfare (34) Wiped out by the wrath of Zeus … they remain beneath the earth (whereas Gold race roamed above the earth); but as kings – even impious ones – they enjoy honors after death Striking resemblance to Titans (hybris incarnate) (35)  The Bronze Race —father Zeus made a third race of mortal men, of bronze, not at all like the Silver Race, begotten by the ash-tree nymphs, fearsome and powerful. They were concerned only with the groans and violence of Ares. Nor did they eat bread, but they had a mighty spirit made of adamant, unbendable. Their strength was great, and unconquerable arms grew from their shoulders upon their powerful limbs. Their armor was of bronze, bronze their houses, and they worked with bronze tools.  They did not The Bronze Race have black iron. And overcome by their own hands, they went into the dank house of chilly Hades, nameless. Black death took them, though they were mighty, and they left the brilliant light of the sun.  Hubris of Bronze Race (“exclusively The Bronze Race military”) totally dissimilar to that of Silver Race (35) (Vernant 2006) “We have moved from the juridical and religious plane to that of Bronze race “not at all like the manifestations of brute force (megalē Silver Race” biē), physical energy …and the terror... Totally consumed with warfare: that the warrior inspires.” (36) “Begotten by the ash-tree nymphs, The people of bronze do nothing but fearsome and powerful … concerned only with the groans and violence of make war”: know nothing of working the Ares” land, bread etc (typical of Race of Iron) (36) Everything made of Bronze; no Associated with Ash-Tree nymphs, “black iron” therefore also Giants (ash trees & bronze; fought Zeus) (37); also with various warrior Disappear under the earth, without casts born of earth, no childhood, honors of any kind: “overcome by immediately engage in killing each other their own hands, they went into the (37-8, 46) dank house of chilly Hades, nameless. Black death took them…” Not destroyed by Zeus but by own nature  The Race of Heroes But when the earth covered over this race too, Zeus the son of Kronos made still a fourth one upon the all-nourishing earth, more just, more righteous, the godly Race of Heroes, who are called half-gods, the race before our own upon the boundless earth. And of these some perished from evil war and the dread battle cry, fighting around Thebes of the seven gates, the Kadmeian land, on account of the flocks of Oedipus, and others were destroyed going to Troy in ships across the great gulf of the sea for the sake of Helen of the beautiful tresses.  The Race of Heroes There the end of death shrouded some of them, but to others father Zeus, the son of Kronos, gave a living and a place to live apart from humans, settling them at the ends of the earth. And they dwell without a care in the Isles of the Blest, beside deep-swirling Ocean, happy heroes, for whom the rich fields bear sweet fruit that ripens three times a year, far from the deathless ones. Kronos is king among them. The father of men and gods released him from his bonds, and he has appropriate honor and glory among them.  Race of Heroes Made by Zeus: “more just, more righteous, the godly Race of Heroes, who are called half-gods, the race before our own upon the boundless earth.” Superior to the Race before them: not continual decline Similar connection to warfare as Bronze: some died in Theban and Trojan Wars Contrast between Bonze hubris and Heroes’ devotion to dikē and Zeus Some “shrouded” (i.e. forgotten) but “to others father Zeus, the son of Kronos, gave a living and a place to live apart from humans, settling them at the ends of the earth” Located in Isles of the Blessed “beside deep-swelling Ocean”; carefree, living again like gods & under rule again of Kronos (like Golden Race), freed for this role by Zeus  The Race (and Age) of Iron Zeus made another race of mortal human beings who have come into being upon the rich earth. Would that I did not live among this fifth race of men, but that I died before, or that I lived after! For now the race is of iron, nor do men ever cease from suffering and sorrow by day, nor from being ruined by destruction at night. The gods will give them grievous care, but nevertheless even these people will have some good mixed with bad. Zeus will destroy this Iron Race of mortal men too, when they turn out to be born with gray hair on their temples. Father will not be of like mind with his sons, nor sons with their fathers, nor the guest with his host, nor the companion with his companion.  The Race (and Age) of Iron Nor will the brother be loved as he was before. They will dishonor their parents as quickly they grow old. Wretched, knowing nothing of the gods’ wrath, they will blame them, attacking them with vile words. Nor will they repay their aging parents for the cost of their own upbringing, and might will determine right. One man will storm the city of another. Nor will there be any thanks for one who keeps his oath, or is just, or good, but men will celebrate more the doer of evil deeds and violence.  The Race (and Age) of Iron Justice will be what you can get away with, and there will be no shame. The evil man will harm the better, slandering him with crooked words and swearing an oath upon it. And Envy will accompany every wretched human being—shrieking, delighting in evil, foul-faced! And then Shame and Retribution will cover their beautiful skin in white robes and go to Olympos from the earth with its broad paths to the tribe of deathless ones, forsaking humans. Sad pains will be left for mortal humans,° and there will be no defense against evil.  The Race and Age of Iron (Vernant 2006) Already described in earlier story of Prometheus and Pandora: the present day (i.e. Hesiod’s own Age): Mix of good and evil, anxiety and hope inseparable, fused into one [cf. Ananké](42) Overwhelmingly a picture of disease, toil, human wretchedness: caused by Pandora (kalon kakon ant’ agathoio: a beautiful evil, the price of a blessing” (43) Woman the opposite of man but also companion; can’t live with or without [common theme in melic poetry-see later class] [Aphrodite born at separation of Gaia and Ouranos: the destructive Eris of Eros] This is 2 Ages in 1: internal contrast/confusion between dikē  3 Lessons from Hesiod’s Account (Ferry 2014, 146-50) 1. From Hesiod’s account (Pandora 1st woman): “before the infamous division of the ox performed by Prometheus at Mecone, men lived by definition without women … This implies, logically, that they were born not of the union of man and woman but solely … sprung directly from the earth….” (146); not yet truly mortal 2. Banishment from a Golden Age: “is accompanied by a truly ruinous calamity: namely labor” (147) 3. The marriage trap & inevitable death: human life “is tragic, in this specific sense that there is no good without evil. Man, as Zeus intended by his joyless laughter, is now entirely outplayed, caught in a trap with no possible escape” (148). The Race & Age of “For not only one kind of Strife is on the earth, but there are two:° The one you may Iron praise, once you encountered her; the other is worthy of blame. In nature they are entirely different. 2 kinds (Vernant 2006) of Eris (opening of The one Works & Days): typical encourages war and evil battle, wretched; no man loves her, ambiguity of “Age of Iron” but by necessity, through the will of the deathless ones, Bad Eris to take over as Age they honor the oppressive Strife. But the other Strife dark of Iron progresses until Zeus Night begot first, and Zeus, the son of Kronos, who sits wipes them out on high, dwelling in the upper sky, placed her in the roots of earth: She is far better for men. She rouses even the Growth from childhood to old shiftless age increasingly replaced by to accomplishment. For when a man who is not working sees another who has grown rich, who is eager to plow old age only (“Zeus will destroy and to plant and to place his house in order, this neighbor this Iron Race of mortal men too, works to rival his neighbor who hastens to wealth. This when they turn out to be born Strife with gray hair on their temples.” is good for mortals. So the ceramicist is angered by the ceramicist, Distinction between dikē & and the carpenter by the carpenter, and the beggar envies the beggar; and the singer, the singer.” Hubris will fall apart leaving  Cyclical Time (Vernant 2006) “Would that I did not live among this fifth race of men, but that I died before, or that I lived after!” Sequence NOT linear, chronological, but structural & cyclical (28-9); “it can be interpreted from a diachronic point of view and from a synchronic one.” (59) [paradoxical Greek thought!] Works and Days: set in the current Age of cyclical seasons: life as we know it now “Cyclical time is no less temporal than linear time, but it is so in a different way.” (56)  3 Kinds of Time/Life Energy in Hesiod (Vernant 2001, 64-65) 1. Gods’ Time: “eternity, where nothing happens & everything is already present, nothing disappears” 2. Man’s Time: “linear, always moving in the same direction: A person is born, grows up, is adult, grows old, and dies.” 3. Circular or Zig Zag Time: “It describes an existence like the moon’s, for instance, which grows large, and dies, and is reborn, and repeats the cycle endlessly.” Prometheus’ Liver: “the mobile image of immobile eternity” (65)  Hesiod Speaks the Truth “Hesiod’s work... shows a highly developed system of thought that does not have the rigor of a philosophical construction but nevertheless possesses its own coherence and logic in the organization of its themes and mythical images. Hesiod declares that he is inspired by the Muses … His message does not come from his imagination; whatever his subject may be, he pronounces the ‘truth’. From one generation of Greeks to the next, this message was taken seriously.” (Vernant 2006, 65)  6.2 Origins: The Flood and Rebirth of Human Beings  How Did Humans Get There? “Gods and men are of common origin, says Hesiod…” (Works & Days 108)  How Did Humans Get There? (Kerényi 1951) Different stories, different mothers, different means of coming into being 1st man sprung from Gaia (& Ouranos?): fragments suggest 1st men with various names, but all had metis (like Kronos: 209-11) and that this occurred in various places (myths of “autochthony”) “Whenever the story of the origin of mankind was set on a particular island, the goddess of that island was said to be its mother ….” (211) Hesiod’s Meliai (Ash-Nymphs), born of Gaia & blood of severed genitals of Ouranos, were wives of Men of Silver Age; gave birth to men of Bronze Age (“melioi”); described as “lying beneath the ash-trees like fallen fruit” (scholium to Hesiod’s Theogony: Kerényi 209)  Born as Ants? Born first as ants: Zeus & immortal Aigina (Hesiod, frag. 76; Kerényi 1951, 210) gave birth to Aikos; left alone on island; bored... Zeus turned ants (murmekes) into men & women called Myrmydons (led by Achilles in Trojan War)  Prometheus and Humanity (Kerényi 1951) From 4th Cent BCE, “the Titan became the creator of humanity in a more material sense: he builds man with earth and water … fire becomes the symbol of the ‘animating principle’ of the ‘soul’; it is the spiritual symbol that animates creatures of clay;” this role as creator becomes at least as important as giver of fire (Trousson 1964, 47) Prometheus fashioned men out of earth and water, then gave them fire (Heraclides of Pontus: student of Plato & Aristotle 4th Cent. B.C.E.; Griffith suggests that the tradition was ‘presumably much older’: 1983, 2, n.6); repeated by Apollodorus 1.7.1 Pausanias (2nd Cent. CE: 10.4.4) reports he saw leftover clay from Prometheus’ handiwork at Panopeus, in Boeotia (Kirk 1974:273)  Prometheus and Humanity Pseudo-Hyginus (Roman mythographer C2nd A.D.), Fabulae 142 (trans. Grant): "Prometheus, son of Iapetus, first fashioned men from clay. Later Vulcanus [Hephaistos], at Jove's [Zeus'] command, made a woman's form from clay. Minerva [Athene] gave it life, and the rest of the gods each gave some other gift. Because of this they named her Pandora. She was given in marriage to Prometheus' brother Epimetheus. Pyrrha was her daughter, and was said to be the first mortal born.” Sometimes Prometheus appears as creator of human race as whole, not gendered; but Menander (Frg. 535K) says Prometheus only created woman (Trousson 1964, 48)  When? When did Prometheus create mortal men? Before or at start of (Hesiod’s) Golden Age under Kronos (before Titanomachy & Zeus’ kingship) Before Zeus wants to wipe out humanity (men) at end of Titanomachy Before sacrifice at Mecone Before creation of Pandora Before Deucalion (his son) marries Pyrrha (daughter of Pandora & Epimetheus)  Plato: Role Played by Prometheus & Epimetheus Plato, Protagoras (320C) “Once upon a time there were gods only, and no mortal creatures. But when the time came that these also should be created, the gods fashioned them out of earth and fire and various mixtures of both elements in the interior of the earth; and when they were about to bring them into the light of day, they ordered Prometheus and Epimetheus to equip them, and to distribute to them severally their proper qualities. Epimetheus said to Prometheus: 'Let me distribute, and do you inspect.' This was agreed, and Epimetheus made the distribution. There were some to whom he gave strength without swiftness, while he equipped the weaker with swiftness; some he armed, and others he left unarmed; and devised for the latter some other means of preservation, making some large, and having their size as a protection, and others small, whose nature was to fly in the air or burrow in the ground; this was to be their way of escape. Thus did he compensate them with the view of preventing any race from becoming extinct. And when he had provided against their destruction by one another, he contrived also a means of protecting them against the seasons of heaven; clothing them with close hair and thick skins sufficient to defend them against the winter cold and able to resist the summer heat, so that they might have a natural bed of their own when they wanted to rest; also he furnished them with hoofs and hair and hard and callous skins under their feet. Then he gave them varieties of food,—herb of the soil to some, to others fruits of trees, and to others roots, and to some again he gave other animals as food. And some he made to have few young ones, while those who were their prey were very prolific; and in this manner the race was preserved. “Epimetheus conceived and put into effect what ecologists today would call a perfectly balanced and self-regulating ‘biosphere’ or ‘ecosystem’–what the Greeks called simply a cosmos, a harmonious whole, just and viable, in which each species can survive alongside and even in coexistence with the others” (Ferry 2014, 152)  Plato, Protagoras (320C) Thus did Epimetheus, who, not being very wise, forgot that he had distributed among the brute animals all the qualities which he had to give,—and when he came to man, who was still unprovided, he was terribly perplexed. Now while he was in this perplexity, Prometheus came to inspect the distribution, and he found that the other animals were suitably furnished, but that man alone was naked and shoeless, and had neither bed nor arms of defence. The appointed hour was approaching when man in his turn was to go forth into the light of day; and Prometheus, not knowing how he could devise his salvation, stole the mechanical arts of Hephaestus and Athene, and fire with them (they could neither have been acquired nor used without fire), and gave them to man. Thus man had the wisdom necessary to the support of life, but political wisdom he had not; for that was in the keeping of Zeus, and the power of Prometheus did not extend to entering into the citadel of heaven, where Zeus dwelt, who moreover had terrible sentinels; but he did enter by stealth into the common workshop of Athene and Hephaestus, in which they used to practise their favourite arts, and carried off Hephaestus' art of working by fire, and also the art of Athene, and gave them to man. And in this way man was supplied with the means of life. But Prometheus is said to have been afterwards prosecuted for theft, owing to the blunder of Epimetheus.” (trans. Benjamin Jowett) “According to Plato, Prometheus did not simply steal fire from Hephaestus; he also stole the arts and sciences from Athena, exposing mortals to the risk of one day or another thinking themselves the equal of gods. In which event, humanity would without any doubt be sinning through hubris!” (Ferry 2014, 151) … “For as Protagoras points out, thanks to the gifts of Prometheus that are, properly speaking, divine, men are henceforth the only animals capable of making artificial, ‘technical’ objects: shoes, skins, clothes, produce drawn from the earth, etc. In other words, like the gods, they, too, truly become creators.” (153)  The Flood according to Apollodorus (2nd Cent CE) Destruction of the Race of Bronze “Prometheus had a son, Deucalion, who was king of the region around Phthia. He married Pyrrha, the daughter of Epimetheus and Pandora, who was the first woman and was made by the gods. Now when Zeus wished to destroy the race of Bronze, Deucalion, following Prometheus’ advice, built an ark, put in provisions, and entered it with Pyrrha. Zeus caused a heavy rain to fall and submerged the greater part of Greece, with the result that all mankind was drowned except for a few who fled to nearby high mountains….Deucalion was carried through the sea for nine days and nine nights and then came to rest on Parnassus. When the rain stopped, he emerged from the ark and sacrificed to Zeus as the god of the Escape. Zeus sent Hermes to him and granted him a wish. He asked for mankind to come into being. On Zeus’ instructions he and Pyrrha picked up stones and threw them over their heads. The stones he threw became men, the ones Pyrrha threw, women.” (Apollodorus, Bibliotheke, 1.7.2. Trans. M. Simpson, 1976)  Ovid’s Account: Metamorphoses 1.350ff More extensive account, but set in Iron Age Ovid, Metamorphoses Book 1: Golden Age: reign of Kronos (only spring existed) Silver Age: once Zeus came to power (age of 4 seasons) Bronze: under Zeus; crueler, more disposed to warfare, but not corrupt Iron: all kinds of evil; age of travel and trade, warfare War Zeus vs Giants Lycaon’s feast – attempted deception of Zeus; the human race must perish and be replaced The Great Flood  Ovid’s Account: Metamorphoses 1.350ff More extensive account, but set in Iron Age (Bronze Race didn’t need be destroyed by Zeus; obliterated themselves: Ferry 2014, 158) Water subsides, but all around is the desolation of world Deucalion laments: “Oh, that I were able to repair these losses by the skills my father [Prometheus] had of breathing spirit into molded clay, for then I could restore the human race!” Go to shrine of Themis (which survived the Flood!); advice of Themis to Deucalion & Pyrrha: “Go from my temple now, with your heads covered and your robes unbound; behind you toss the bones of your great mother” Interpretation: heads covered etc = priestly deference; “bones” = rocks of Gaia; they throw over their shoulders: men from Deucalion, women from Pyrhha “The world is on the march again. Life resumes its course once more, and the cosmic order surmounts both of the evils by which it was menaced: chaos, on the one hand, which was always on the brink of resurgence, given a humanity immersed in hubris, and on the other hand deadly boredom and stultification, were mortal creatures to have vanished entirely from the face of the earth. And here we realize that only now is the cosmogony, the construction of a cosmos, well and truly complete.” (Ferry 2014, 165)  The Flood Story in Other Cultures Common element: water (sent by gods/God) needed to cleanse humanity of pollution of some kind; in addition to Deucalion & Pyrrha, also found in manvantara-sandhya (cosmic cycles) in Hinduism, Judaic Old Testament (Genesis), some Mesopotamian flood stories, some Native American traditions Mesopotamian Epic of Gilgamesh, Atrahasis & Enridu-Genesis (21st-16th Cent. BCE): highest god, Enlil, decides to wipe out noisy & troublesome humanity; flood kills all except Utnapishtim (warned by another god, Ea/Enki – similarities to Prometheus) and his wife (made immortal), who then live at furthest edge of world Biblical Genesis (9th Cent. BCE?): God/Yaweh had created humankind from dust; floods the earth due to corrupt state; Noah instructed: ark, 2 of all species; all else is destroyed  Sources Arrowsmith, W. (1959). "The Criticism of Greek Tragedy." The Tulane Drama Review 3(3) (1959), pp.31-57 Awad, L. The Theme of Prometheus in English and French Literature: a study in literary influences. Imprimerie Misr, 1963 Dowden, Ken & Niall Livingstone, eds. A Companion to Greek Mythology. Blackwell, 2011 Gantz, Timothy. Early Greek Myth: A Guide to Literary and Artistic Sources. Volume 1. John Hopkins University Press, 1993 Geertz, Clifford. The Interpretation of Cultures: A Series of Essays. Basic Books, 1973 Griffith, M. and Aeschylus. Aeschylus' Prometheus Bound. Cambridge University Press, 1983 Ferry, Luc. The Wisdom of The Myths: How Greek Mythology Can Change Your Life. Harper Perennial, 2014 Grene, David & Richmond Lattimore, eds. Aeschylus II. University of Chicago Press, 1991  Sources Herington, J.C. Poetry into drama: early tragedy and the Greek poetic tradition. U of California P, 1985 Kerényi, Karl. The Gods of the Greeks. Thames & Hudson, 1951/2002 Kirk, G.S. The Nature of Greek Myths. Penguin, 1974 Powell, Barry. The Poems of Hesiod. Trans. by Barry Powell. University of California Press, 2017 Thomson, G. "Prometheia". Oxford readings in Greek tragedy. Oxford University Press, 1983, pp.104-118 Trousson, R. Le Theme de Promethee dans la Litterature Europeenne. Droz, 1964 Vernant, Jean-Pierre. Myth and Society in Ancient Greece. Trans. Janet Lloyd. Methuen, 1980 Vernant, Jean-Pierre. The Universe, The Gods and Men. Trans. Linda Asher. Perennial, 2001 Vernant, Jean-Pierre. Myth and Thought Among the Greeks. Zone Books, 2006  Sources West, M.L. Hesiod: Theogony – Works and Days. Trans. by M.L. West. Oxford University Press, 1988 Woodard, Roger D. “Hesiod and Greek Myth.” In Cambridge Companion to Greek Mythology, ed. by Roger Woodard. Cambridge University Press, 2007, pp.83-165