To Zeus more amours are ascribed than to any of the other gods,—probably because the Grecian kings and chieftains were especially anxious to trace their lineage to the highest and most glorious of all,—each of these amours having its representative progeny on earth.[141] Such subjects were among the most promising and agreeable for the interest of mythical narrative, and Zeus as a lover thus became the father of a great many legends, branching out into innumerable interferences, for which his sons, all of them distinguished individuals, and many of them persecuted by Hêrê, furnished the occasion. But besides this, the commanding functions of the supreme god, judicial and administrative, extending both over gods and men, was a potent stimulus to the mythopœic activity. Zeus has to watch over his own dignity,—the first of all considerations with a god: moreover as Horkios, Xenios, Ktêsios, Meilichios, (a small proportion of his thousand surnames,) he guaranteed oaths and punished perjurers, he enforced the observance of hospitality, he guarded the family hoard and the crop realized for the year, and he granted expiation to the repentant criminal.[142] All these different functions created a demand for mythes, as the means of translating a dim, but serious, presentiment into distinct form, both self-explaining and communicable to others. In enforcing the sanctity of the oath or of the tie of hospitality, the most powerful of all arguments would be a collection of legends respecting the judgments of Zeus Horkios or Xenios; the more impressive and terrific such legends were, the greater would be their interest, and the less would any one dare to disbelieve them. They constituted the natural outpourings of a strong and common sentiment, probably without any deliberate ethical intention: the preconceptions of the divine agency, expanded into legend, form a product analogous to the idea of the divine features and symmetry embodied in the bronze or the marble statue. [141] Kallimach. Hymn. Jov. 79. Ἐκ δὲ Διὸς βασιλῆες, etc. [142] See Herodot. i. 44. Xenoph. Anabas. vii. 8, 4. Plutarch, Thêseus, c. 12. But it was not alone the general type and attributes of the gods which contributed to put in action the mythopœic propensities. The rites and solemnities forming the worship of each god, as well as the details of his temple and its locality, were a fertile source of mythes, respecting his exploits and sufferings, which to the people who heard them served the purpose of past history. The exegetes, or local guide and interpreter, belonging to each temple, preserved and recounted to curious strangers these traditional narratives, which lent a certain dignity even to the minutiæ of divine service. Out of a stock of materials thus ample, the poets extracted individual collections, such as the “Causes” (Αἴτια) of Kallimachus, now lost, and such as the Fasti of Ovid are for the Roman religious antiquities.[143]