Gantz, pp. 28, 41–42, 432; Hard, p. 280; Jebb, Introduction 5; Archilochus, fr. 286 West [= Dio Chrysostom, 60.1], fr. 287 West [= Scholiast on Homer, Iliad 21.237]. Compare with Apollodorus, 2.7.5 [= Pherecydes of Athensfr. 42 Fowler], which says that the horn of Amalthea which Acelous traded for his broken-off horn, was also a bull's horn which, "according to Pherecydes, had the power of supplying meat or drink in abundance, whatever one might wish". Amalthea was the owner of a goat (or in later sources the goat itself) that nursed the infant Zeus (see Gantz, p. 41). According to Hard, p. 280, Apollodorus making Amalthea's horn of plenty a bull's horn was "evidently a misapprehension" arising from the fact that it was traded for the bull-horn of Achelous. According to Fowler 2013, pp. 323–324: "We are dealing here with different traditions, one a folktale about a magical cornucopia, the other a story about the goat that nursed the infant Zeus. By the time of Pherekydes these have become entangled with each other."
Grimal, s.v. Sirens p. 421; Kerényi 1959, p. 199; Kerényi 1951, p. 56; Libanius, Progymnasmata, Narration 1: "On Deianira" (Gibson, pp. 10–11), Narration 31: "On Deianira" (Gibson, pp. 32–33). Compare with the birth of the Erinyes (Furies), Giants, and the Meliae, born from the blood shed when Uranus was castrated by his son, the TitanCronus.
Fowler 2013, p. 12; Andolfi, fr. 1. For a detailed discussion of this issue, arguing that the version of the Iliad with line 21.195 omitted "represents the earlier textual stage", see D'Alessio, pp. 16–23. This would of course account for the possible tradition (mentioned above) of Achelous being the source of all springs. As noted by Andolfi, "the insertion of l. 195 was functional to restore consistency within Homeric mythology and to eliminate an unorthodox peculiarity that did not match the cosmogonic account in book fourteen of the Iliad, where Oceanus' predominance is unquestionable."
Fowler 2013, p. 12; Schironi, p. 319; D'Alessio, pp. 30–31 (which discusses the probable attribution of these quotes to the 5th-century BC poet Panyassis); Panyassisfr. 13 West; P.Oxy.221 ix 8-11; 5.93–94 Erbse. Fontenrose, p. 232, reads the Iliad passage itself, as appearing to identify Achelous and Oceanus.
Gantz, p. 433; LIMC4275 Acheloos 218; Beazley Archive6911. As Gantz notes, the depiction of a broken-off horn lying on the ground, may also have been depicted already on an Archaic scarab (London 489).
Gantz, pp. 28, 41–42, 432; Hard, p. 280; Jebb, Introduction 5; Archilochus, fr. 286 West [= Dio Chrysostom, 60.1], fr. 287 West [= Scholiast on Homer, Iliad 21.237]. Compare with Apollodorus, 2.7.5 [= Pherecydes of Athensfr. 42 Fowler], which says that the horn of Amalthea which Acelous traded for his broken-off horn, was also a bull's horn which, "according to Pherecydes, had the power of supplying meat or drink in abundance, whatever one might wish". Amalthea was the owner of a goat (or in later sources the goat itself) that nursed the infant Zeus (see Gantz, p. 41). According to Hard, p. 280, Apollodorus making Amalthea's horn of plenty a bull's horn was "evidently a misapprehension" arising from the fact that it was traded for the bull-horn of Achelous. According to Fowler 2013, pp. 323–324: "We are dealing here with different traditions, one a folktale about a magical cornucopia, the other a story about the goat that nursed the infant Zeus. By the time of Pherekydes these have become entangled with each other."
Fowler 2013, p. 12; Schironi, p. 319; D'Alessio, pp. 30–31 (which discusses the probable attribution of these quotes to the 5th-century BC poet Panyassis); Panyassisfr. 13 West; P.Oxy.221 ix 8-11; 5.93–94 Erbse. Fontenrose, p. 232, reads the Iliad passage itself, as appearing to identify Achelous and Oceanus.
Gantz, p. 433; LIMC4275 Acheloos 218; Beazley Archive6911. As Gantz notes, the depiction of a broken-off horn lying on the ground, may also have been depicted already on an Archaic scarab (London 489).
Gantz, pp. 28, 41–42, 432; Hard, p. 280; Jebb, Introduction 5; Archilochus, fr. 286 West [= Dio Chrysostom, 60.1], fr. 287 West [= Scholiast on Homer, Iliad 21.237]. Compare with Apollodorus, 2.7.5 [= Pherecydes of Athensfr. 42 Fowler], which says that the horn of Amalthea which Acelous traded for his broken-off horn, was also a bull's horn which, "according to Pherecydes, had the power of supplying meat or drink in abundance, whatever one might wish". Amalthea was the owner of a goat (or in later sources the goat itself) that nursed the infant Zeus (see Gantz, p. 41). According to Hard, p. 280, Apollodorus making Amalthea's horn of plenty a bull's horn was "evidently a misapprehension" arising from the fact that it was traded for the bull-horn of Achelous. According to Fowler 2013, pp. 323–324: "We are dealing here with different traditions, one a folktale about a magical cornucopia, the other a story about the goat that nursed the infant Zeus. By the time of Pherekydes these have become entangled with each other."
Gantz, pp. 28, 41–42, 432; Hard, p. 280; Jebb, Introduction 5; Archilochus, fr. 286 West [= Dio Chrysostom, 60.1], fr. 287 West [= Scholiast on Homer, Iliad 21.237]. Compare with Apollodorus, 2.7.5 [= Pherecydes of Athensfr. 42 Fowler], which says that the horn of Amalthea which Acelous traded for his broken-off horn, was also a bull's horn which, "according to Pherecydes, had the power of supplying meat or drink in abundance, whatever one might wish". Amalthea was the owner of a goat (or in later sources the goat itself) that nursed the infant Zeus (see Gantz, p. 41). According to Hard, p. 280, Apollodorus making Amalthea's horn of plenty a bull's horn was "evidently a misapprehension" arising from the fact that it was traded for the bull-horn of Achelous. According to Fowler 2013, pp. 323–324: "We are dealing here with different traditions, one a folktale about a magical cornucopia, the other a story about the goat that nursed the infant Zeus. By the time of Pherekydes these have become entangled with each other."
Gantz, pp. 28, 41–42, 432; Hard, p. 280; Jebb, Introduction 5; Archilochus, fr. 286 West [= Dio Chrysostom, 60.1], fr. 287 West [= Scholiast on Homer, Iliad 21.237]. Compare with Apollodorus, 2.7.5 [= Pherecydes of Athensfr. 42 Fowler], which says that the horn of Amalthea which Acelous traded for his broken-off horn, was also a bull's horn which, "according to Pherecydes, had the power of supplying meat or drink in abundance, whatever one might wish". Amalthea was the owner of a goat (or in later sources the goat itself) that nursed the infant Zeus (see Gantz, p. 41). According to Hard, p. 280, Apollodorus making Amalthea's horn of plenty a bull's horn was "evidently a misapprehension" arising from the fact that it was traded for the bull-horn of Achelous. According to Fowler 2013, pp. 323–324: "We are dealing here with different traditions, one a folktale about a magical cornucopia, the other a story about the goat that nursed the infant Zeus. By the time of Pherekydes these have become entangled with each other."
Heffron, Yaǧmur; Brisch, Nicole (2016). "Asalluhi (god)". Ancient Mesopotamian Gods and Goddesses. University of Pennsylvania. Retrieved 20 October 2016.
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Duridanov, Ivan[in Bulgarian] (1985). Die Sprache der Thraker. Bulgarische Sammlung (in German). Vol. 5. Hieronymus Verlag. p. 20. ISBN3-88893-031-6.
