[623] Apollodôr. iii. 4, 1-3. Pherekydês gave this account of the necklace, which seems to imply that Kadmus must have found his sister Eurôpa. The narrative here given is from Hellanikus; that of Pherekydês differed from it in some respects: compare Hellanik. Fragm. 8 and 9, and Pherekyd. Frag. 44. The resemblance of this story with that of Jasôn and Æêtês (see above, chap. xiii. p. 237) will strike everyone. It is curious to observe how the old logographer Pherekydês explained this analogy in his narrative; he said that Athênê had given half the dragon’s teeth to Kadmus and half to Æêtês (see Schol. Pindar. Isthm. vi. 13). [624] Hesiod, Theogon. 976. Leukothea, the sea-goddess, daughter of Kadmus, is mentioned in the Odyssey, v. 334; Diodôr. iv. 2. From the five who alone survived of the warriors sprung from the dragon’s teeth, arose five great families or gentes in Thêbes; the oldest and noblest of its inhabitants, coeval with the foundation of the town. They were called Sparti, and their name seems to have given rise, not only to the fable of the sowing of the teeth, but also to other etymological narratives.[625] [625] Eurip. Phœniss. 680, with the Scholia; Pherekydês, Fragm. 44; Androtiôn, ap. Schol. Pindar. Isthm. vi. 13. Dionysius (?) called the Sparti an ἔθνος Βοιωτίας (Schol. Phœniss. 1. c). Even in the days of Plutarch, there were persons living who traced their descent to the Sparti of Thêbes (Plutarch, Ser. Num. Vindict. p. 563). All the four daughters of Kadmus are illustrious in fabulous history. Inô, wife of Athamas, the son of Æolus, has already been included among the legends of the Æolids. Semelê became the mistress of Zeus, and inspired Hêrê with jealousy. Misguided by the malicious suggestions of that goddess, she solicited Zeus to visit her with all the solemnity and terrors which surrounded him when he approached Hêrê herself. The god unwillingly consented, and came in his chariot in the midst of thunder and lightning, under which awful accompaniments the mortal frame of Semelê perished. Zeus, taking from her the child of which she was pregnant, sewed it into his own thigh: after the proper interval the child was brought out and born, and became the great god Dionysus or Bacchus. Hermês took him to Inô and Athamas to receive their protection. Afterwards, however, Zeus having transformed him into a kid to conceal him from the persecution of Hêrê, the nymphs of the mountain Nysa became his nurses.[626] [626] Apollodôr. iii. 4, 2-9; Diodôr. iv. 2.