In like manner Danaus for pointing out the springs of water that were in Argos, and Atreus for showing the retrograde movement of the sun in the heavens, from being mere soothsayers and diviners, were raised to the dignity of kings. And the priests of the Egyptians, the Chaldeans, and Magi, distinguished for their wisdom above those around them, obtained from our predecessors honour and authority; and so it is that in each of the gods, we worship the discoverer of some useful art. Having thus introduced his subject, he does not allow us to consider the account of Æolus, nor yet the rest of the Odyssey, as altogether mythical. There is a spice of the fabulous here, as well as in the Trojan War,[119] but as respects Sicily, the poet accords entirely with the other historians who have written on the local traditions of Sicily and Italy. He altogether denies the justness of Eratosthenes’ dictum, “that we may hope to discover the whereabout of Ulysses’ wanderings, when we can find the cobbler who sewed up the winds in the leathern sack.” “And [adds Polybius] his description of the hunt of the galeotes[120] at Scylla, ‘Plunged to her middle in the horrid den She lurks, protruding from the black abyss Her heads, with which the ravening monster dives In quest of dolphins, dog-fish, or of prey More bulky,’[121] accords well with what takes place around Scyllæum: for the thunny-fish, carried in shoals by Italy, and not being able to reach Sicily, fall into [the Strait], where they become the prey of larger fish, such as dolphins, dog-fish, and other cetacea, and it is by this means that the galeotes (which are also called sword-fish) and dogs fatten themselves. For the same thing occurs here, and at the rising of the Nile and other rivers, as takes place when a forest is on fire. Vast crowds of animals, in flying from the fire or the water, become the prey of beasts more powerful than themselves.”