[258] According to the Schol. ad Eurip. Mêd. 20, Jasôn marries the daughter of Hippotês the son of Kreôn, who is the son of Lykæthos. Lykæthos, after the departure of Bellerophôn from Corinth, reigned twenty-seven years; then Kreôn reigned thirty-five years; then came Hippotês. [259] Apollodôr. i. 9, 27; Diodôr. iv. 54. The Mêdea of Euripidês, which has fortunately been preserved to us, is too well known to need express reference. He makes Mêdea the destroyer of her own children, and borrows from this circumstance the most pathetic touches of his exquisite drama. Parmeniskôs accused him of having been bribed by the Corinthians to give this turn to the legend; and we may regard the accusation as a proof that the older and more current tale imputed the murder of the children to the Corinthians (Schol. Eurip. Mêd. 275, where Didymos gives the story out of the old poem of Kreophylos). See also Ælian, V. H. v. 21; Pausan. ii. 3, 6. The most significant fact in respect to the fable is, that the Corinthians celebrated periodically a propitiatory sacrifice to Hêrê Akræa and to Mermerus and Pherês, as an atonement for the sin of having violated the sanctuary of the altar. The legend grew out of this religious ceremony, and was so arranged as to explain and account for it (see Eurip. Mêd. 1376, with the Schol. Diodôr. iv. 55). Mermerus and Pherês were the names given to the children of Mêdea and Jasôn in the old Naupaktian Verses; in which, however, the legend must have been recounted quite differently, since they said that Jasôn and Mêdea had gone from Iôlkos, not to Corinth, but to Corcyra; and that Mermerus had perished in hunting on the opposite continent of Epirus. Kinæthôn again, another ancient genealogical poet, called the children of Mêdea and Jasôn Eriôpis and Mêdos (Pausan. ii. 3, 7). Diodôrus gives them different names (iv. 34). Hesiod, in the Theogony, speaks only of Medeius as the son of Jasôn. Mêdea does not appear either in the Iliad or Odyssey: in the former, we find Agamêdê, daughter of Augeas, “who knows all the poisons (or medicines) which the earth nourishes” (Iliad, xi. 740); in the latter, we have Circê, sister of Æêtês, father of Mêdea, and living in the Ææan island (Odyss. x. 70). Circê is daughter of the god Hêlios, as Mêdea is his grand-daughter,—she is herself a goddess. She is in many points the parallel of Mêdea; she forewarns and preserves Odysseus throughout his dangers, as Mêdea aids Jasôn: according to the Hesiodic story, she has two children by Odysseus, Agrius and Latinus (Theogon. 1001). Odysseus goes to Ephyrê to Ilos the son of Mermerus, to procure poison for his arrows: Eustathius treats this Mermerus as the son of Mêdea (see Odyss. i. 270, and Eust.). As Ephyrê is the legendary name of Corinth, we may presume this to be a thread of the same mythical tissue.