[462] Pausan. viii. 2. 2. The three daughters of Kekrops were not unnoticed in the mythes (Ovid, Metam. ii. 739): the tale of Kephalus, son of Hersê by Hermês, who was stolen away by the goddess Eôs or Hêmera in consequence of his surpassing beauty, was told in more than one of the Hesiodic poems (Pausan. i. 3, 1; Hesiod. Theog. 986). See also Eurip. Ion. 269.
[463] Jul. Africanus also (ap. Euseb. x. 9. p. 486-488) calls Kekrops γηγενὴς and αὐτοχθών.
[464] Herod. viii. 44. Κρανααὶ Ἀθῆναι, Pindar.
[465] Apollod. iii. 14. Pausan. i. 26, 7.
[466] Virgil, Georgic iii. 114.
[467] The mythe of the visit of Dêmêtêr to Eleusis, on which occasion she vouchsafed to teach her holy rites to the leading Eleusinians, is more fully touched upon in a previous chapter (see ante, [p. 50]).
[468] Apollod. iii. 14, 8; Æsch. Supplic. 61; Soph. Elektr. 107; Ovid, Metamorph. vi. 425-670. Hyginus gives the fable with some additional circumstances, fab. 45. Antoninus Liberalis (Narr. 11), or Bœus, from whom he copies, has composed a new narrative by combining together the names of Pandareos and Aêdôn, as given in the Odyssey, xix. 523, and the adventures of the old Attic fable. The hoopoe still continued the habit of chasing the nightingale; it was to the Athenians a present fact. See Schol. Aristoph. Aves, 212.
[469] Thucyd. ii. 29. He makes express mention of the nightingale in connection with the story, though not of the metamorphosis. See below, [chap. xvi. p. 544, note 2]. So also does Pausanias mention and reason upon it as a real incident: he founds upon it several moral reflections (i. 5, 4; x. 4, 5): the author of the Λόγος Ἐπιτάφιος, ascribed to Demosthenês, treats it in the same manner, as a fact ennobling the tribe Pandionis, of which Pandiôn was the eponymus. The same author, in touching upon Kekrops, the eponymus of the Kekropis tribe, cannot believe literally the story of his being half man and half serpent: he rationalizes it by saying that Kekrops was so called because in wisdom he was like a man, in strength like a serpent (Demosth. p. 1397, 1398, Reiske). Hesiod glances at the fable (Opp. Di. 566), ὀρθογόη Πανδιονὶς ὦρτο χελιδών; see also Ælian., V. H. xii. 20. The subject was handled by Sophoklês in his lost Têreus.
[470] Poseidôn is sometimes spoken of under the name of Erechtheus simply (Lycophrôn, 158). See Hesychius, v. Ἐρεχθεύς.
[471] Pherekydês, Fragm. 77, Didot; ap. Schol. ad Odyss. xi. 320; Hellanikus Fr. 82; ap. Schol. Eurip. Orest. 1648. Apollodôrus (iii. 15, 1) gives the story differently.