developed. The first three concepts are traditional and appear in the Pherecydes fragments (eg fragment DK 7 B4 below). Poets like Probus and Hermias, equated Pherecydes' Zas with Aether because since Zeus is the Greek sky god, he would have had Aether as his domain. The title Heptamychos in the Suda is explained by including Gê and Ogenos (hepta = seven). Pherecydes writes that Tartarus lies below the earth ("gê"), so that gê is therefore considered a separate region that could be seen. Fire, air and water are placed in the niches by Chronos and mixed (krasis). Mixing elements in five niches only makes sense if those mixtures are in different proportions. Contrary to later philosophy of Anaxagoras, the world is not created from the mixtures, but a second generation of gods (theokrasia), including Ophion. The formed gods derive their characteristics from the dominant element in each mixture and possibly associate them with the five regions. The elements may also be a later, stoic reinterpretation of the text, as the elements, especially air/pneuma, appear anachronistic and fit within Aristotelian and Stoic physiology. That means Chronos' seed will go straight into the niches. This representation is possible, because in a scholium at the Iliad, for example, it says that Chronos smeared two eggs with his seed and gave it to Hera. She had to keep the eggs underground (kata gês) so that Typhon was born, the enemy of Zeus. Typhon is a parallel of Pherecydes' serpent god Ophion. Marriage between Zas and Chthoniê It is quite possible that in the course of the theogony the primeval trio changed into the traditional Zeus, Kronos and Hera. Such changes have Orphic parallels: Rhea is Demeter after she becomes Zeus' mother, and Phanes simultaneously becomes Zeus and Eros. In Pherecydes, Chthoniê becomes Gê through marriage, after which she becomes the protector of the marriage, and that was traditionally the domain of Hera. Hera is also associated with the earth in some sources. The marriage of the gods is a union (hieros gamos) where Zas makes a robe (pharos) depicting Gaia and Ogenos. This is an allegory for the acts of creation (mellonta dêmiourgein). Zas is a demiurge and creates by turning into Eros. The robe is a covering, namely of Chthoniê, the earth's mass, thus taking as its domain the varied surface of the earth and the encircling ocean. Marriage is also etiological, because