In the case of another God, Pan, the idea of the Allnear was suggested simply by the name. His shaggy goat’s feet were taken to represent the solid earth, and the human form of his upper limbs implied that the sovereign power in the world resides above. [978] To the Stoic without a misgiving as to these and similar explanations, [979] it was a matter of small difficulty to make the Titan Ἰάπετος stand for language or Ἰάφετος, and Κοῖος for quality or ποιότης. [980] Add to this the many more or less ingenious explanations of the well-known stories of Uranos and Cronos, [981] and we are still far from having exhausted the resources of the Stoic explanations of mythology. The most important attempts of this kind have, however, been sufficiently noticed. [(3) Allegory applied to heroic myths.] Besides the legends of the Gods, the legends of the heroes attracted considerable attention in the Stoic Schools. Specially were the persons of Hercules and Ulysses singled out for the sake of illustrating the ideal of the wise man. [982] But here, too, various modes of interpretation meet and cross. According to Cornutus, [983] the God Hercules must be distinguished from the hero of the same name—the God being nothing less than Reason, ruling in the world without a superior; [984] and the grammarian makes every effort to unlock with this key his history and attributes. Nevertheless, with all his respect for Cleanthes, [985] he could not accept that Stoic’s explanation of the twelve labours of Hercules. Heraclitus has probably preserved the chief points in this explanation. Hercules is a teacher of mankind, initiated into the heavenly wisdom. He overcomes the wild boar, the lion, and the bull, i.e. the lusts and passions of men; he drives away the deer, i.e. cowardice; he purifies the stall of Augeas from filth, i.e. he purifies the life of men from extravagances; he frightens away the birds, i.e. empty hopes; and burns to ashes the many-headed hydra of pleasure. He brings the keeper of the nether world to light, with his three heads—these heads representing the three chief divisions of philosophy. In the same way, the wounding of Here and Hades by Hercules is explained. Here, the Goddess of the air, represents the fog of ignorance, the three-barbed arrow undeniably (so thought the Stoics) pointing to philosophy, with its threefold division, in its heavenly flight. The laying prostrate of Hades by that arrow implies that philosophy has access even to things most secret. [986] The Odyssey is explained by Heraclitus in the same strain, nor was he apparently the first so to do. [987] In Ulysses you behold a pattern of all virtues, and an enemy of all vices. [988] He flees from the country of the Lotophagi, i.e. from wicked pleasures; he stays the wild rage of the Cyclopes; he calms the winds, having first secured a prosperous passage by his knowledge of the stars; the attractions of pleasure in the house