[45\3: The ~Huakinthi/des~ at Athens were regarded as the daughters (strangely migrated to Athens) of the "Lacedaemonian" Hyakinthos. i.e. the one buried in Amyklai. See St. Byz. ~Lousi/a~; Harp. {113} ~Huakinthi/des~; [Apollod.] 3, 15, 8, 5-6; Hyg. 238 (Phanodemos ap. Suid. ~Parthe/noi~ arbitrarily identifies the ~Huakinthi/des~ with the ~Hua/des~ or daughters of Erechtheus. So also [Dem.] 60, 27). This idea implies a form of the story in which Hyak. did not die while still a boy or a half-grown youth as in the metamorphosis version.--That the figure of Hyakinthos on the sculpture at Amyklai had a beard is expressly mentioned by Paus. 3, 19, 4, as conflicting with the fresh youthfulness of Hyakinthos as Nikias (second half fourth century) with reference to the love-story had represented him in his famous picture (~prôthê/bên Hua/kinthon~, Nic., _Th._ 905). Paus. § 5, expressly raises a doubt as to the truth of the traditional fable about H.'s death.] [46\3: ~pro\ tê=s tou= Apo/llônos thusi/as~ Paus. 3, 19, 3. More than once it is stated that at a particular festival sacrifice to the Hero preceded that to the god (cf. Wassner, _de heroum ap. Gr. cultu_, p. 48 ff.). Probably the reason in all such cases is that the cult of the "Hero" (or god turned Hero is _older_ in that particular spot than the worship of the god whose cult had only been adopted there at a later time. Thus in Plataea at the Daidalia sacrifice was made to Leto before Hera (~prothu/esthai~): Plu. ap. Eus., _PE._ iii, 84 C: there it is quite evident that the cult of Hera was adopted later. Perhaps even the form of the word ~Hua/kinthos~ implies that it was the name of an ancient deity worshipped already by the pre-Greek inhabitants of the Peloponnese. See Kretschmer, _Einl. in Gesch. gr. Spr._ 402-5.] [47\3: ~Huaki/nthô| enagi/zousin~, Paus. 3, 19, 3.]