[58] Herodot. iv. 145-149; Valer. Maxim. iv. c. 6; Polyæn. vii. 49, who, however, gives the narrative differently by mentioning “Tyrrhenians from Lemnos aiding Sparta during the Helotic war:” another narrative in his collection (viii. 71), though imperfectly preserved, seems to approach more closely to Herodotus. Such is the foundation-legend of Thêra, believed both by the Lacedæmonians and by the Theræans, and interesting as it brings before us, characteristically as well as vividly, the persons and feelings of the mythical world,—the Argonauts, with the Tyndarids as their companions and Minyæ as their children. In Lepreum, as in the other towns of Triphylia, the descent from the Minyæ of old seems to have been believed in the historical times, and the mention of the river Minyëius in those regions by Homer tended to confirm it.[59] But people were not unanimous as to the legend by which that descent should be made out; while some adopted the story just cited from Herodotus, others imagined that Chlôris, who had come from the Minyeian town of Orchomenus as the wife of Nêleus to Pylus, had brought with her a body of her countrymen.[60] [59] Homer, Iliad, xi. 721. [60] Strabo, viii. p. 347. M. Raoul Rochette, who treats the legends for the most part as if they were so much authentic history, is much displeased with Strabo for admitting this diversity of stories (Histoire des Colonies Grecques, t. iii. ch. 7, p. 54): “Après des détails si clairs et si positifs, comment est-il possible que ce même Strabon, bouleversant toute la chronologie, fasse arriver les Minyens dans la Triphylie sous la conduite de Chloris, mère de Nestor?” The story which M. Raoul Rochette thus puts aside, is quite equal in point of credibility to that which he accepts: in fact, no measure of credibility can be applied.