[379] One of these names has been variously read as Maunna or Ariunna (Arwena) and identified with the Μῄονες and Ἴλιον of the Iliad, as well as with Oroanda and other places. The other, Keshkesh, seems to bear the same relationship to the cuneiform Kasku which the Eg. Kalakisha (Kelekesh in Breasted's orthography) bears to the cuneiform Hilakku (beside Hilak). If -ku is a suffix Kasku may possibly be connected with Κᾶρες (which seems to represent an earlier Ka(s)-ar-).
[380] Perhaps also called Pedasos (cf. Herod. V 121). According to Strabo (XIII 1. 59) this place also belonged to the Leleges who, he says, once possessed a considerable part of Caria and Pisidia.
[381] Reproduced in W. Max Müller's Asien u. Europa, p. 361.
[383] There is no question here of a national migration on the part of these peoples. They were mercenaries hired by the Hittite king, who "left not silver nor gold in his land (but) he plundered it of all his possessions and gave to every country, in order to bring them with him to battle." (Cf. Breasted, op. cit., pp. 129, note, 138.)
[384] Cf. Strabo XIII 3. 3 f. I see no reason for doubting the existence of traditions relating to the presence of Pelasgoi in this region. The identification of Larissa Phriconis with the Larissa of the Iliad (II 841, XVII 301) seems to be at least as likely as any of the others which have been proposed.
CHAPTER XII.
SUPERNATURAL ELEMENTS IN THE HOMERIC POEMS.
In Chapter VI we saw that the heroic poetry of the Teutonic peoples was very largely affected by folk-tales; that supernatural beings were frequently introduced, while ordinary human beings or animals were credited with supernatural properties—in short that the distinction between natural and supernatural was not clearly drawn. We saw further that these features were by no means confined to the later stages of heroic poetry—that on the contrary some of them were prominent even in the Anglo-Saxon poems, while the others appeared to be of equal antiquity.