he same theme, of which a very striking fragment, giving a wholly sceptical view of the origin of the belief in gods, has come down to us. See Sextus Empiricus, ed. Bekker, pp. 402ff.; TGF (Nauck 2nd ed.), pp. 771ff.
148. Compare Apollod. 2.4.7, Apollod. 3.15.1. As to the love of Dawn or Day for Cephalus, see Hes. Th. 986ff.; Paus. 1.3.1; Ant. Lib. 41; Ov. Met. 7.700-713; Hyginus, Fab. 189, 270.
149. Compare Paus. 4.2.2 and Paus. 4.2.4.
150. See below, Paus. 3.10.3.
151. Compare Diod. 4.68.1. His city was called Salmone. See Strab. 7.3.31-32; Stephanus Byzantius, s.v. Salmônê.
152. Compare Verg. A. 6.585ff. with the commentary of Servius; Hyginus, Fab. 61; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 28, 93 (First Vatican Mythographer 82; Second Vatican Mythographer 56). In the traditions concerning Salmoneus we may perhaps trace the reminiscence of a line of kings who personated the Skygod Zeus and attempted to make rain, thunder and lightning by means of imitative magic. See The Magic Art and the Evolution of Kings, i.310, ii.177, 180ff. Sophocles composed a Satyric play on the subject (The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 177ff. ).
153. As to the passion of Tyro for the river Enipeus, see Hom. Od. 11.235ff.; Lucian, Dial. Marin. 13; Diod. 4.68.3; Eustathius on Hom. Od. xi.234, p. 1681. Sophocles wrote two plays, both called Tyro, on the romantic love and sorrows of this heroine. See TGF (Nauck 2nd ed.), pp. 272ff.; The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 270ff.
154. As to the exposure and discovery of the twins Pelias and Neleus, see Menander, Epitrepontes 108-116 (Four Plays of Menander, ed. E. Capps, pp. 60ff.); Scholiast on Hom. Il. x.334; Eustathius on Hom. Od. xi.253, p. 1681. According to Eustathius and the Scholiast on Hom. Od. xi.253, Pelias was suckled by a mare and Neleus by a bitch. Compare Ael., Var. Hist. xii.42. Aristotle says (Aristot. Poet. 1454b 25) that in Sophocles's play Tyro the recognition of the forsaken babes was effected by means of the ark (skaphê) in which they were found. Menander seems to have followed a somewhat different tradition, for he says that the children were found by an old goatherd, and that the token by which they were recognized was a small scrip or wallet (pêridion). The legend of the exposed twins, the children of a divine father by a human mother, who were suckled by animals, reared by a peasant, and grew up to quarrel about a kingdom, presents points of resemblance to the legend of Romulus and Remus; and it has even been suggested that the Greek tale, as dramatized by Sophocles, was the ultimate source of the Roman story, having filtered to the early Roman historian Q. Fabius Pictor through the medium of the Greek historian Diocles of Peparethus, whom Fabius Pictor appears to have followed on this and many other points of early Roman history (Plut. Romulus 3). The same word skaphê which Sophocles seems to have applied to the ark in which Pelias and Neleus were exposed, is applied by Plut. Romulus 3 to the ark in which Romulus and Remus were exposed. See C. Trieber, “Die Romulussage,” Rheinisches Museum, N.F. xliii. (1888), pp. 569-582.
155. Compare Tzetzes, Scholiast on Lycophron 175, who seems to have copied Apollodorus.
156. Compare Hom. Od. 11.281ff.; Paus. 4.2.5.
157. See below, Apollod. 2.7.3, and compare Hom. Il. 11.690-693, with the Scholia; Ov. Met. 12.549ff.; Hyginus, Fab. 10. As to Periclymenus, see the verses of Hesiod quoted by the Scholiast on Ap. Rhod., Argon. i.156, according to whom Periclymenus received from Poseidon the power of turning himself into an eagle, an ant, a bee, or a snake; but Herakles, so says the scholiast, killed him with a blow of his club when he had assumed the form of a fly. According to another account, it was in the form of a bee that Periclymenus was slain by Herakles (Eustathius on Hom. Od. xi.285, pp. 1685ff.; Scholiast on Hom. Il. ii.336). Ov. Met. 12.549ff. says that Herakles shot him in the shape of an eagle, and this version is followed by Hyginus, Fab. 10. Periclymenus is als