It appears that the native poets and fabulists who professed to deliver the archæology of Lesbos, dwelt less upon the Æolic settlers than upon the various heroes and tribes who were alleged to have had possession of the island anterior to that settlement, from the deluge of Deukalion downwards,—just as the Chian and Samian poets seem to have dwelt principally upon the ante-Ionic antiquities of their respective islands. After the Pelasgian Xanthus son of Triopas, comes Makar son of Krinakus, the great native hero of the island, supposed by Plehn to be the eponym of an occupying race called the Makares: the Homeric Hymn to Apollo brings Makar into connection with the Æolic inhabitants by calling him son of Æolus, and the native historian Myrsilus also seems to have treated him as an Æolian.[348] To dwell upon such narratives suited the disposition of the Greeks; but when we come to inquire for the history of Lesbos, we find ourselves destitute of any genuine materials, not only for the period prior to the Æolic occupation, but also for a long time after it: nor can we pretend to determine at what date that occupation took place. We may reasonably believe it to have occurred before 776 B. C., and it therefore becomes a part of the earliest manifestations of real Grecian history: both Kymê, with its eleven sister towns on the continent, and the islands Lesbos and Tenedos, were then Æolic; and I have already remarked that the migration of the father of Hesiod the poet, from the Æolic Kymê to Askra in Bœotia, is the earliest authentic fact known to us on contemporary testimony,—seemingly between 776 and 700 B. C. [348] Hymn. ad Apollin. v, 37. Λέσβος τ᾽ ἠγαθέη, Μάκαρος ἕδος Αἰολίωνος. Myrsilus ap. Clemen. Alexandr. Protreptic. p. 19; Diodor. v, 57-82; Dionys. Halik. A. R. i, 18; Stephan. Byz. v. Μυτιλήνη. Plehn (Lesbiaca, c. 2, pp. 25-37) has collected all the principal fables respecting this Lesbian archæology: compare also Raoul Rochette (Histoire des Colonies Grecques, t. i, c. 5, p. 182 etc.)