[115\4: The story in its general outline recalls esp. the other Greek legends in which similar rescues occur; we are reminded not merely of the stories of Perseus and Andromeda or Herakles and Hesione, but also of the fight of Herakles with Thanatos for the sake of Alkestis, {154} in Eurip., _Alc._, and of Koroibos' struggle with the ~Poi/nê~ in Argos. But the story of Euthymos and the Hero of Temesa agrees even in its details with a story coming from a far distant locality, Krisa at the foot of Mt. Parnassos, where lived the monster Lamia, or Sybaris, who was overthrown by Eurybatos--as it is told in Nikander's ~Heteroiou/mena~, ap. Ant. Lib. viii--and is even to this day related as a fairy-tale; see B. Schmidt. _Gr. Märchen_, 142, 246 f. It is unnecessary to suppose imitation of either legend by the other; both independently reproduce the same fairy-tale motif, which is in fact very common everywhere. The monster overcome by the champion is regularly a chthonic being, a fiend from below: Thanatos, Poine, Lamia (which is the generic name, ~Su/baris~ being apparently the special name of this particular Lamia) and the ghostly "Hero" of Temesa.] [116\4: Paus. 6, 6, 7-11, the main source; Str. 255; Ael., _VH._ viii, 18; Plut. Paroem. ii, 31; Suid. ~Eu/thumos~. The "translation" occurs in Paus. Ael., and Suid. According to Aelian he went to the River Kaikinos near his old home Locri and disappeared: ~aphanisthê=nai~. (The river-god Kaikinos is regarded as his real father: Paus. 6, 6, 4.) Perhaps the heroön of Euthymos may have been near the river. "Heroizing" of Euthymos by a flash of lightning is confirmed by his statue: Callim., _fr._ 399; Pliny, _NH._ 7, 152; Schol. Paus. _Hermes_, 29, 148. Inscription on base of statue of E. at Olympia: _Arch. Zeit._, 1878, p. 82.] [117\4: Paus. 6, 11, 2-9; D. Chr. 31, 340 M. [i, 247 Arn.]. Cf. Oinom. ap. Eus. _PE._ 5, 34, p. 231-2 V. Oinomaos 232 C refers to a similar legend of the _pentathlos_ Euthykles and his statue, at Locri.] [118\4: The story of Mitys (or Bitys) in Argos is known from Arist. _Po._ 9, p. 1452a, 7 ff. (_Mirab._ 156). A few more such stories are recorded in Wyttenbach, Plu. _M._ vii, p. 316 (Oxon.); cf. also Theoc. 23. Just as in the story of Theagenes, the statue was punished as responsible for the murder, so, too, the attribution of a fetichistic personality to inanimate objects lies at the bottom of the ancient customs observed in the Athenian murder laws, by which judgment was given in the Prytaneion ~peri\ tô=n apsu/chôn tô=n empeso/ntôn tini\ kai\ apokteina/ntôn~: Poll. viii, 120, after Dem. 23, 76, cf. Arist. ~Athp.~ 57, 4. Such judgments cannot originally have been merely symbolical in meaning.] [119\4: Luc., _D. Conc._ 12; Paus. 6, 11, 9.] [120\4: Luc., l.c. On Polydamas see Paus. 6, 5, and among many others Eus. _Chron. Olympionic._, Ol. 93, p. 204 Sch.]