Note 255 — Chapter VI · THE ÆOLIDS, OR SONS AND DAUGHTERS OF ÆOLUS.

The kindness of Hêrê towards Jasôn seems to be older in the legend than her displeasure against Pelias; at least it is specially noticed in the Odyssey, as the great cause of the escape of the ship Argô: Ἀλλ᾽ Ἥρη παρέπεμψεν, ἐπεὶ φίλος ἦεν Ἰήσων. (xii. 70). In the Hesiodic Theogony Pelias stands to Jasôn in the same relation as Eurystheus to Hêraklês,—a severe taskmaster as well as a wicked and insolent man,—ὑβριστὴς Πελίης καὶ ἀτάσθαλος, ὀβριμόεργος. (Theog. 995). Apollônius Rhodius keeps the wrath of Hêrê against Pelias in the foreground, i. 14; iii. 1134; iv. 242; see also Hygin, f. 13.

There is great diversity in the stories given of the proximate circumstances connected with the death of Pelias: Eurip. Mêd. 491; Apollodôr. i. 9, 27; Diodôr. iv. 50-52; Ovid, Metam. vii. 162, 203, 297, 347; Pausan. viii. 11, 2; Schol. ad Lycoph. 175.

In the legend of Akastus and Pêleus as recounted above, Akastus was made to perish by the hand of Pêleus. I do not take upon me to reconcile these contradictions.

Pausanias mentions that he could not find in any of the poets, so far as he had read, the names of the daughters of Pelias, and that the painter Mikôn had given to them names (ὀνόματα δ᾽ αὐταῖς ποιητὴς μὲν ἔθετο οὐδεὶς, ὅσα γ᾽ ἐπελεξάμεθα ἡμεῖς, etc., Pausan. viii. 11, 1). Yet their names are given in the authors whom Diodôrus copied; and Alkêstis, at any rate, was most memorable. Mikôn gave the names Asteropeia and Antinoê, altogether different from those in Diodôrus. Both Diodôrus and Hyginus exonerate Alkêstis from all share in the death of her father (Hygin. f. 24).

The old poem called the Νόστοι (see Argum. ad Eurip. Mêd., and Schol. Aristophan. Equit. 1321) recounted, that Mêdea had boiled in a caldron the old Æsôn, father of Jasôn, with herbs and incantations, and that she had brought him out young and strong. Ovid copies this (Metam. vii. 162-203). It is singular that Pherêkydês and Simonidês said that she had performed this process upon Jasôn himself (Schol. Aristoph. l. c.). Diogenes (ap. Stobæ. Florileg. t. xxix. 92) rationalizes the story, and converts Mêdea from an enchantress into an improving and regenerating preceptress. The death of Æsôn, as described in the text, is given from Diodôrus and Apollodôrus. Mêdea seems to have been worshipped as a goddess in other places besides Corinth (see Athenagor. Legat. pro Christ. 12; Macrobius, i. 12, p. 247, Gronov.).