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The parallel here is between the demands of two famous seers. For another parallel cf. v. 67. 1. ὡς εἰκάσαι: cf. iv. 99. 5 and Thuc. iv. 36 “ὡς μικρὸν μεγάλοις εἰκάσαι”. The legend is told with many variations of detail, but the general outline is as follows. The three daughters of Proetus, king of Tiryns, provoked the wrath of Dionysus by refusing to take part in his orgies (Hesiod, fr. 41, 42; ap. Apollodor. ii. 2. 2) or that of Argive Hera by contempt for her image and temple (Acusilaus ap. Apollodor. l. c.; Pherecydes, fr. 24; F. H. G. i. 74), and were punished with madness. They wandered in the wilderness and were joined by more and more Argive women, so that in despair the Argives summoned Melampus from the court of Neleus at Pylos (Apoll. i. 9. 11; Diodor. iv. 68). Melampus, well acquainted with the mysteries of Dionysus (cf. ii. 49), healed and purified the maidens, perhaps with Melampodium, black hellebore (Plin. N. H. xxv. 47), at the temple of Artemis at Lusi (Paus. viii. 18. 8 with Frazer), or at that of Apollo in Sicyon (Paus. ii. 9. 8). For representations of the scene cf. Roscher, ii. 2573. As a reward one princess with a third of the kingdom was given by her brother, king Anaxagoras, to Melampus, and another to Bias (§ 2) (Diod. iv. 68; Paus. ii. 18. 4). The legend seems to be Argive, and is ignored by Homer (Od. xv. 238 f.); Pindar (Paean iv. 28 in Oxyrh. Pap. v, p. 37) makes Melampus refuse the kingdom of Argos.
προετείνατο: here not ‘offered’ but ‘demanded’. Both meanings come from the original sense, propono (cf. vii. 6. 2 n.), while ἐπορέγεται = ‘raises his demands’.
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