The worship of the Diktæan Zeus seemed to have originally belonged to the Eteokrêtes, who were not Hellens, and were more akin to the Asiatic population than to the Hellenic. Strabo, x. p. 478. Hoeckh, Krêta, vol. i. p. 139. [34] Hesiod, Theogon. 161, Αἶψα δὲ ποιήσασα γένος πολιοῦ ἀδάμαντος, Τεῦξε μέγα δρέπανον, etc. See the extract from the old poem _Phorônis_ ap. Schol. Apoll. Rhod. 1129; and Strabo, x. p. 472. As Hesiod had extended the Homeric series of gods by prefixing the dynasty of Uranos to that of Kronos, so the Orphic theogony lengthened it still further.[35] First came Chronos, or Time, as a person, after him Æthêr and Chaos, out of whom Chronos produced the vast mundane egg. Hence emerged in process of time the first-born god Phanês, or Mêtis, or Hêrikapæos, a person of double sex, who first generated the Kosmos, or mundane system, and who carried within him the seed of the gods. He gave birth to Nyx, by whom he begat Uranos and Gæa; as well as to Hêlios and Selêne.[36] [35] See the scanty fragments of the Orphic theogony in Hermann’s edition of the Orphica, pp. 448, 504, which it is difficult to understand and piece together, even with the aid of Lobeck’s elaborate examination (Aglaophamus, p. 470, etc.). The passages are chiefly preserved by Proclus and the later Platonists, who seem to entangle them almost inextricably with their own philosophical ideas. The first few lines of the Orphic Argonautica contain a brief summary of the chief points of the theogony. [36] See Lobeck, Aglaoph. p. 472-476, 490-500, Μῆτιν σπέρμα φέροντα θεῶν κλυτὸν Ἠρικεπαῖον; again, Θῆλυς καὶ γενέτωρ κρατερὸς θεὸς Ἠρικέπαιος. Compare Lactant. iv. 8, 4: Suidas, v. Φάνης: Athenagoras, xx. 296: Diodôr. i. 27. This egg figures, as might be expected, in the cosmogony set forth by the Birds, Aristophan. Av. 695. Nyx gives birth to an egg, out of which steps the golden Erôs, from Erôs and Chaos spring the race of birds.