It is much to be regretted that nothing beyond a few lines of Mimnermus, and nothing at all of the long poem of Xenophanês (composed seemingly near a century after Mimnermus) on the foundation of Kolophôn, has reached us. The short statements of Pausanias omit all notice of that violence which the native Kolophonian poet so emphatically signalizes in his ancestors: they are derived more from the temple legends of the adjoining Klarian Apollo and from morsels of epic poetry referring to that holy place, which connected itself with the worship of Apollo in Krête, at Delphi, and at Thebes. The old Homeric poem, called Thebaïs, reported that Mantô, daughter of the Theban prophet Teiresias, had been presented to Apollo at Delphi as a votive offering by the victorious epigoni: the god directed her to migrate to Asia, and she thus arrived at Klarus, where she married the Kretan Rhakius. The offspring of this marriage was the celebrated prophet Mopsus, whom the Hesiodic epic described as having gained a victory in prophetic skill over Kalchas; the latter having come to Klarus after the Trojan war in company with Amphilochus son of Amphiaraus.[316] Such tales evince the early importance of the temple and oracle of Apollo at Klarus, which appears to have been in some sort an emanation from the great sanctuary of Branchidæ near Milêtus; for we are told that the high priest of Klarus was named by the Milesians.[317] Pausanias states that Mopsus expelled the indigenous Karians, and established the city of Kolophôn; and that the Ionic settlers under Promêthus and Damasichthôn, sons of Kodrus, were admitted amicably as additional inhabitants:[318] a story probably emanating from the temple, and very different from that of the Kolophonian townsmen in the time of Mimnermus. It seems evident that not only the Apollinic sanctuary at Klarus, but also the analogous establishments on the south of Asia Minor at Phasêlis, Mallus, etc., had their own foundation legends (apart from those of the various bands of emigrant settlers), in which they connected themselves by the best thread which they could devise with the epic glories of Greece.[319] [316] Hesiod. ap. Strab. xiv, p. 643; Conon, Narrat. 6; Argument of the poem called Νόστοι (apud Düntzer), Epicc. Græc. Frag. p. 23; Pausan. ix, 33, 1. [317] Tacit. Annal. ii, 54. [318] Pausan. vii, 3, 1. [319] See Welcker, Epischer Kyklus, p. 285.