[437] Pindar, Olymp. viii. 41, with the Scholia. Didymus did not find this story in any other poet older than Pindar. Pêleus and Telamôn, the sons of Æakus, contracting a jealousy of their bastard brother, Phôkus, in consequence of his eminent skill in gymnastic contests, conspired to put him to death. Telamôn flung his quoit at him while they were playing together, and Pêleus despatched him by a blow with his hatchet in the back. They then concealed the dead body in a wood, but Æakus, having discovered both the act and the agents, banished the brothers from the island.[438] For both of them eminent destinies were in store. [438] Apollod. iii. 12, 6, who relates the tale somewhat differently; but the old epic poem Alkmæônis gave the details (ap. Schol. Eurip. Andromach. 685)— Ἔνθα μὲν ἀντίθεος Τελαμὼν τροχοειδέϊ δίσκῳ Πλῆξε κάρη· Πηλεὺς δὲ θοῶς ἀνὰ χεῖρα τανύσσας Ἀξίνην ἐΰχαλκον ἐπεπλήγει μετὰ νῶτα. While we notice the indifference to the moral quality of actions implied in the old Hesiodic legend, when it imputes distinctly and nakedly this proceeding to two of the most admired persons of the heroic world—it is not less instructive to witness the change of feeling which had taken place in the age of Pindar. That warm eulogist of the great Æakid race hangs down his head with shame, and declines to recount, though he is obliged darkly to glance at the cause which forced the pious Æakus to banish his sons from Ægina. It appears that Kallimachus, if we may judge by a short fragment, manifested the same repugnance to mention it.[439] [439] Pindar, Nem. v. 15, with Scholia, and Kallimach. Frag. 136. Apollônius Rhodius represents the fratricide as inadvertent and unintentional (i. 92); one instance amongst many of the tendency to soften down and moralize the ancient tales. Pindar, however, seems to forget this incident when he speaks in other places of the general character of Pêleus (Olymp. ii. 75-86. Isthm. vii. 40).