"Eumelus," as Seeliger observes,[18] knows the Argo story in the common late expanded form, Colchis and all; but chooses to make Aietes, contrary to all other authorities, a king of Corinth. Attica, too, must needs attach herself to the story of Argo, by making Medea seduce King Aegeus, the father of Theseus, and try to poison Theseus himself: she also made Aegeus send him on the desperate adventure of fighting the Bull of Marathon.[19] This Bull of Marathon _donne à penser_. In one legend Aegeus, father of Theseus, sent Androgeos, son of Minos, to fight the bull, which killed him. It was therefore but tit-for-tat when Minos sent Athenian tributary boys and girls to fight _his_ bull, the bullheaded Minotaur.[20] "Eumelus," as far as our evidence goes, stands for the school who, for every town, supposed an eponymous person as founder, for Ephyre (Corinth) he gives the nymphe Ephyre. Now Homer does not work on these lines. When "Eumelus" had got his pseudo-history and false genealogies to his taste, he must have told at full length the tale of Argo, for we have five lines of his describing the terror caused in Aietes and the Colchians by the throwing of the weight by Jason among the armed brood born of the plain, which Jason ploughed with fire-breathing bulls. These things, then, are what Greek literary tradition reports about a pseudo-historical genealogist, and teller of the tale of Argo with a purpose. That he ever mentioned Bellerophon we have no proof: Pausanias does not cite Eumelus for Bellerophon. Homer, as usual, omits the _Märchen_ of the winged horse Pegasus, whereby, in later poems, Bellerophon accomplishes his feats. Pindar is copious about Pegasus: that noble animal. The peculiarly gifted horse, hard to bridle, is common property of "fairy tales." Usually some friendly person tells the adventurous lad to use a peculiar bridle without which the steed is untamable. The boy can always sell the horse, but keep the bridle; the purchaser returns the nag, and the hero keeps the money. In Pindar's Fourth Pythian Ode, Athene is the benevolent person of the _Märchen_. Bellerophon, wanting to break in Pegasus, sleeps in her temple; she presents him with the magical golden bit and head-stall. Dropping Pegasus, magical bridle and all, Homer only says that the gods "gave Bellerophon friendly convoy to Lycia."[21] Mr. Murray asks, "What blameless guiding of the gods led Bellerophon to Lycia?" Clearly he flew thither through upper air on Pegasus, like Commodore Trunnion leaping a sunken way on the road to the hymeneal altar, "to the unspeakable terror and amazement" of a waggoner below, says Smollett. But Homer is not Smollett, and does not send Bellerophon flying through air on a horse. Pindar saw no objections to the incident.[22]