Apostolius, Cent. xi.58; The Fragments of Sophocles, ed. A. C. Pearson, i.1ff.). These traditions point to the conclusion that in the royal line of Athamas the eldest son was regularly liable to be sacrificed either to prevent or to remedy a failure of the crops, and that in later times a ram was commonly accepted as a substitute for the human victim. Compare The Dying God, pp. 161ff.
143. Compare Zenobius, Cent. iv.38; Tzetzes, Scholiast on Lycophron 229; Scholiast on Hom. Il. vii.86; Eust. on Hom. Il. vii.86, p. 667; Eust. on Hom. Od. v.339, p. 1543; Paus. 1.44.7ff.; Paus. 9.34.7; Ov. Met. 4.481-542; Hyginus, Fab. 4, 5. Euripides wrote a tragedy, Ino, of which a number of fragments remain. See TGF (Nauck 2nd ed.), pp. 482ff. It is said that Hera drove Athamas mad because she was angry with him for receiving from Hermes the infant Dionysus and bringing him up as a girl. See Apollod. 3.4.3; Tzetzes, Scholiast on Lycophron 22.
144. Compare Scholiast on Plat. Minos 315c; Tzetzes, Scholiast on Lycophron 22; Etymologicum Magnum, s.v. Athamantion, p. 24.10. According to the last of these writers, Athamantia was a plain in Thessaly.
145. Compare Hom. Il. 6.152ff.; Paus. 2.1.1.
146. As to Bellerophon and the Chimera, see Apollod. 2.3.1, with the note.
147. As to Sisyphus and his stone, see Hom. Od. 11.593-600. Homer does not say why Sisyphus was thus punished, but Paus. 2.5.1 and the Scholiast on Hom. Il. i.180 agree with Apollodorus as to the crime which incurred this punishment. Hyginus assigns impiety as the cause of his sufferings (Hyginus, Fab. 60). The picturesque story of this cunning knave, who is said to have laid Death himself by the heels, so that nobody died till Ares released Death and delivered Sisyphus himself into his clutches (Scholiast on Hom. Il. vi.153), was the theme of plays by Aeschylus, Sophocles, and Euripides. See TGF (Nauck 2nd ed.), pp. 74ff., 251, 572; The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 184ff. Critias, one of the Thirty Tyrants at Athens, is credited with a play on the 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 th