[159] Compare the fable (αἶνος) in the “Works and Days,” v. 200, with those in Archilochus, Fr. xxxviii. and xxxix., Gaisford, respecting the fox and the ape; and the legend of Pandôra (v. 95 and v. 705) with the fragment of Simonidês of Amorgos respecting women (Fr. viii. ed. Welcker, v. 95-115); also Phokylidês ap. Stobæum Florileg. lxxi. Isokratês assimilates the character of the “Works and Days” to that of Theognis and Phokylidês (ad Nikokl. Or. ii. p. 23). CHAPTER III. LEGEND OF THE IAPETIDS. The sons of the Titan god Iapetus, as described in the Hesiodic theogony, are Atlas, Menœtius, Promêtheus and Epimêtheus.[160] Of these, Atlas alone is mentioned by Homer in the Odyssey, and even he not as the son of Iapetus: the latter himself is named in the Iliad as existing in Tartarus along with Kronos. The Homeric Atlas “knows the depths of the whole sea, and keeps by himself those tall pillars which hold the heaven apart from the earth.”[161] [160] Hesiod, Theog. 510. [161] Hom. Odyss. i. 120.— Ἄτλαντος θυγατὴρ ὀλοόφρονος, ὅστε θαλάσσης Πάσης βένθεα οἶδε, ἔχει δέ τε κίονας αὐτὸς Μακρὰς, αἳ γαῖάν τε καὶ οὐρανὸν ἀμφὶς ἔχουσιν. As the Homeric theogony generally appears much expanded in Hesiod, so also does the family of Iapetus, with their varied adventures. Atlas is here described, not as the keeper of the intermediate pillars between heaven and earth, but as himself condemned by Zeus to support the heaven on his head and hands;[162] while the fierce Menœtius is thrust down to Erebus as a punishment for his ungovernable insolence. But the remaining two brothers, Promêtheus and Epimêtheus, are among the most interesting creations of Grecian legend, and distinguished in more than one respect from all the remainder. [162] Hesiod, Theog. 516.— Ἄτλας δ᾽ οὐρανὸν εὐρὺν ἔχει κρατερῆς ὑπ᾽ ἀνάγκης Ἑστηὼς, κεφαλῇ τε καὶ ἀκαμάτοισι χέρεσσι. Hesiod stretches far beyond the simplicity of the Homeric conception. First, the main battle between Zeus and the Titan gods is a contest of force purely and simply—mountains are hurled and thunder is launched, and the victory remains to the strongest. But the competition between Zeus and Promêtheus is one of craft and stratagem: the victory does indeed remain to the former, but the honors of the fight belong to the latter. Secondly, Promêtheus and Epimêtheus (the fore-thinker and the after-thinker[163]) are characters stamped at the same mint and by the same effort, the express contrast and antithesis of each other. Thirdly, mankind are here expressly brought forward, not indeed as active partners in the struggle, but as the grand and capital subjects interested,—as gainers or sufferers by the result. Promêtheus appears in the exalted character of champion of the human race, even against the formidable superiority of Zeus.