[551] Apollodôr. i. 9, 17; Apollôn. Rhod. i. 609-915; Herodot. iv. 145. Theocritus (Idyll, xiii. 29) omits all mention of Lêmnos, and represents the Argô as arriving on the third day from Iôlkos at the Hellespont. Diodôrus (iv. 41) also leaves out Lêmnos. They then proceeded onward along the coast of Thrace, up the Hellespont, to the southern coast of the Propontis, inhabited by the Doliones and their king Kyzikus. Here they were kindly entertained, but after their departure were driven back to the same spot by a storm; and as they landed in the dark, the inhabitants did not know them. A battle took place, in which the chief, Kyzikus, was killed by Jasôn; whereby much grief was occasioned as soon as the real facts became known. After Kyzikus had been interred with every demonstration of mourning and solemnity, the Argonauts proceeded along the coast of Mysia.[552] In this part of the voyage they left Hêraklês behind. For Hylas, his favorite youthful companion, had been stolen away by the nymphs of a fountain, and Hêraklês, wandering about in search of him, neglected to return. At last he sorrowfully retired, exacting hostages from the inhabitants of the neighboring town of Kius that they would persist in the search.[553] [552] Apollôn. Rhod. 940-1020; Apollodôr. i. 9, 18. [553] Apollodôr. i. 9, 19. This was the religious legend, explanatory of a ceremony performed for many centuries by the people of Prusa: they ran round the lake Askanias shouting and clamoring for Hylas—“ut littus Hyla, Hyla omne sonaret.” (Virgil, Eclog.) ... “in cujus memoriam adhuc solemni cursatione lacum populus circuit et Hylam voce clamat.” Solinus, c. 42. There is endless discrepancy as to the concern of Hêraklês with the Argonautic expedition. A story is alluded to in Aristotle (Politic, iii. 9) that the ship Argô herself refused to take him on board, because he was so much superior in stature and power to all the other heroes—οὐ γὰρ ἐθέλειν αὐτὸν ἄγειν τὴν Ἀργὼ μετὰ τῶν ἄλλων, ὡς ὑπερβάλλοντα πολὺ τῶν πλωτήρων. This was the story of Pherekydês (Fr. 67, Didot) as well as of Antimachus (Schol. Apoll. Rhod. i. 1290): it is probably a very ancient portion of the legend, inasmuch as it ascribes to the ship sentient powers, in consonance with her other miraculous properties. The etymology of Aphetæ in Thessaly was connected with the tale of Hêraklês having there been put on shore from the Argô (Herodot. vii. 193): Ephorus said that he staid away voluntarily from fondness for Omphalê (Frag. 9, Didot). The old epic poet Kinæthôn said that Hêraklês had placed the Kian hostages at Trachin, and that the Kians ever afterwards maintained a respectful correspondence with that place (Schol. Ap. Rh. i. 1357). This is the explanatory legend connected with some existing custom, which we are unable further to unravel.