the marriages consequent upon these children of the gods espousing nymphs or mortals, Hesiod has still much to tell, in his fashion of genealogising, before we reach the Heroogony, or list of heroes horn of the union of goddesses with mortal men, which is tacked to the 'Theogony' proper, as it has come down to us. It is indeed a list and little more; tracing, for example, the birth of Plutus to the meeting of Derneter with lasius in the wheat-fields of Crete; of Achilles, to the union of Peleus with Thetis; of Latinus, Telegonus, and another, to the dalliance of Ulysses with the divine Circe.
Of mortal men, themselves immortal, gave
A race resembling gods."
—E. 1324-1236.
Thus virtually ends the 'Theogony' in its extant form, but our sketch of it would not be complete were we to ignore the story of Pandora and Prometheus, which has been passed over at its proper place in the genealogy, with a view to a clearer unfolding of the sequence of the poem. In the 'Works' this legend is an episode; in the 'Theogony' it is a piece of genealogy, à propos of the offspring of lapetus, the brother of Cronus, and Clymene. Atlas, one of their sons, was doomed by Zeus to bear up the vault of heaven as an eternal penalty; Menœtius, another, was for his insolence thrust down to Erebus by the lightning-flash. Of Epimetheus, who in the 'Works' accepts the gift of Pandora, it is simply said in the 'Theogony' that he did so, and brought evil upon man by his act. Nothing is said of heedlessness of his brother's cau-
