[53:2] It is worth noting also that this Homeric triad seems also to be recognized as the chief Athenian triad. Plato, _Euthyd._ 302 c, quoted above, continues: _Socrates._ 'We have Zeus with the names Herkeios and Phratrios, but not Patrôos, and Athena Phratria.' _Dionysodorus._ 'Well that is enough. You have, apparently, Apollo and Zeus and Athena?' _Socrates._ 'Certainly.'--Apollo is put first because he has been accepted as Patrôos. But see _R. G. E._,{3} p. 49, n. [54:1] Ridgeway, _Origin and Influence of the Thoroughbred Horse_, 1905, pp. 287-93; and _Early Age of Greece_, 1901, p. 223. [54:2] Cf. Plut. _Q. Conv._ ix. 6; Paus. ii. 1. 6; 4. 6; 15. 5; 30. 6. [54:3] So in the non-Homeric tradition, Eur. _Troades_ init. In the _Iliad_ he is made an enemy of Troy, like Athena, who is none the less the Guardian of the city. [56:1] _Od._ θ 339 ff. [56:2] See Paus. viii. 32. 4. _Themis_, pp. 295, 296. [56:3] For the connexion of Ἥρα ἤρως Ἡρακλῆς (Ἡρύκαλος in Sophron, fr. 142 K) see especially A. B. Cook, _Class. Review_, 1906, pp. 365 and 416. The name Ἥρα seems probably to be an 'ablaut' form of ὥρα: cf. phrases like Ἥρα τελεία. Other literature in Gruppe, pp. 452, 1122. [57:1] _Prolegomena_, p. 315, referring to H. D. Müller, _Mythologie d. gr. Stämme_, pp. 249-55. Another view is suggested by Mülder, _Die Ilias und ihre Quellen_, p. 136. The jealous Hera comes from the Heracles-saga, in which the wife hated the bastard. [57:2] P. Gardner, in _Numismatic Chronicle_, N.S. xx, 'Ares as a Sun-God'. [57:3] Chadwick, _Heroic Age_, especially pp. 414, 459-63. [59:1] Chap. xviii. [59:2] Introduction to his edition of the _Choëphoroe_, p. 9. [61:1] The spirit appears very simply in Eur. _Iph. Taur._ 386 ff., where Iphigenia rejects the gods who demand human sacrifice: These tales be false, false as those feastings wild Of Tantalus, and gods that tare a child. This land of murderers to its gods hath given Its own lust. Evil dwelleth not in heaven. Yet just before she has accepted the loves of Zeus and Leto without objection. 'Leto, whom Zeus loved, could never have given birth to such a monster!' Cf. Plutarch, _Vit. Pelop._ xxi, where Pelopidas, in rejecting the idea of a human sacrifice, says: 'No high and more than human beings could be pleased with so barbarous and unlawful a sacrifice. It was not the fabled Titans and Giants who ruled the world, but one who was a Father of all gods and men.' Of course, criticism and expurgation of the legends is too common to need illustration. See especially Kaibel, _Daktyloi Idaioi_, 1902, p. 512. [62:1] Aristophanes did much to reduce this element in comedy; see _Clouds_, 537 ff.: also _Albany Review_, 1907, p. 201. [62:2] _R. G. E._,{3} p. 139 f. [64:1] Justin, _Cohort._ c. 15. But such pantheistic language is common in Orphic and other mystic literature. See the fragments of the Orphic Διαθῆκαι (pp. 144 ff. in Abel's _Hymni_).