[3\3: Pi., _fr._ 167, A.R. i, 57-64 (~zôo/s per e/ti . . . edu/seto neio/thi gai/ês~). Orph., _Arg._, 171-5 (~phasi\n . . . zôo/n t' en phthime/noisi molei=n hupo\ keu/thesi gai/ês~). Agatharch., p. 114, 39-43 Mü. (~eis tê\n gê=n katadu=nai ortho/n te kai\ zô=nta~). Schol. and Eust. on ~A~ 264, p. 1001.--In Ovid, _M._ xii, 514 ff., the translation becomes a metamorphosis (into a bird); and {104} often an ancient translation myth has thus been replaced by a metamorphosis in later mythology. The connected story of Kaineus has been lost, and only a few fragments survive in Sch., A.R. i, 57; Sch., ~A~ 264 (the best known being the change of sex [cf. also Meineke, _h. crit. com._, 345], the meaning of which is very dubious. Similar stories are told of Teiresias, Sithon (Ov., _M._ iv, 280), Iphis, and Ianthe, this last reminding us strikingly of a narrative in the Mahâbhârata. Then frequently in many miracle tales, both heathen and Christian, to which far too much respect is paid by those who seek to find in them dark reminiscences of bisexual gods). No traces of a _cult_ of Kaineus can be found.] [4\3: Althaimenes, son of Katreus (cf. _Rh. Mus._ 36, 432 f.), ~euxa/menos hupo\ cha/smatos ekru/bê~ [Apollod.], iii, 2, 2, 3. Rationalistic version of Zeno of Rhodos ap. D.S., 5, 59, 4, who says, however, ~hu/steron kata\ chrêsmo/n tina tima\s e/sche para\ Rhodi/ois hêrôïka/s~, and, in fact, we learn from an insc. in Newton, _Gr. Insc. in B.M._ ii, 352, that a political division (Ktoina?) of the people of Rhodos was called ~Althaimeni/s~, whose ~hê/rôs epô/numos~ must have been Althaimenes.] [5\3: Amphilochos appeared in person to sleepers at his dream-oracle at Mallos in Cilicia (Luc., _Philops._, 38)--so also did his rival Mopsos, Plut., _DO._ 45, 434 D--as well as at his oracle in Akarnania, Aristid. i, p. 78 D. [38, 21 Keil]. Mopsos in Cilicia and Amphilochos in Akarnania are alike in being among those ~daimo/nia~ which ~hidrume/na e/n tini to/pô| tou=ton oikou=sin~, Orig., _c. Cels._ iii, 34, pp. 293-4 L. The same author says of Amph. Mopsos and others, ~anthrôpoeidei=s theôrei=sthai theou/s~, vii, 35, p. 53.] [6\3: Laodike, daughter of Priam [Apollod.], _Epit._ v, 25; Nicol. _Prog._ ii, 1.--Aristaios, who ~a/phantos gi/gnetai~ in M. Haemus and is now honoured ~athana/tois timai=s~, D.S. iv, 82, 6. (Cf. Hiller v. Gärtr., Pauly-Wiss. ii, 855, 23 ff.)] [7\3: The regular expression for these subterranean dwelling-places is ~me/gara~. Lex. rhet. ap. Eust., _Od._, 1387, 17 f. Hence also the sacrificial pits into which men lowered the offerings made to the deities of the lower world are called ~me/gara~ (Lob., _Agl._, 830; ~me/gara = cha/smata~, Schol. Luc., _D. Mer._ 2, pp. 275 ff. Rabe. It was thought that by sinking the gifts in the ground they would immediately reach the dwelling-place of the spirit who lived there. The sacrificial chasm is itself the "chamber", ~me/garon~, in which the spirit lives (in the form of a snake) and dwells.]