There were temples and divine honors to Zeus Moliôn (Lactantius. de Falsâ Religione, i. 22).
[317] Pausan. v. 2, 4. The inscription cited by Pausanias proves that this was the reason assigned by the Eleian athlêtes themselves for the exclusion; but there were several different stories.
[318] Apollodôr. ii. 7, 2. Diodôr. iv. 33. Pausan. v. 2, 2; 3, 2. It seems evident from these accounts that the genuine legend represented Hêraklês as having been defeated by the Molionids: the unskilful evasions both of Apollodôrus and Diodôrus betray this. Pindar (Olymp. xi. 25-50) gives the story without any flattery to Hêraklês.
[319] Pausan. v. 4, 1.
[320] The Armenian copy of Eusebius gives a different genealogy respecting Elis and Pisa: Aëthlius, Epeius, Endymiôn, Alexinus; next Œnomaus and Pêlops, then Hêraklês. Some counted ten generations, others three, between Hêraklês and Iphitus, who renewed the discontinued Olympic games (see Armen. Euseb. copy c. xxxii. p. 140).
[321] Iliad, ii. 615-630.
[322] Pausan. v. 3, 4.
[323] Schol. Pindar, Olymp. ix. 86.
[324] Schol. Ven. ad II. xi. 687; Conôn, Narrat. xv. ap. Scriptt. Mythogr. West p. 130.
[325] Pindar, Olymp. ix. 62: Schol. ibid. 86. Ὀποῦντος ἠν θυγάτηρ Ἠλείων βασιλέως, ἣν Ἀριστοτέλης Καμβύσην καλεῖ.