le to the domain of the
legend of Odysseus; Ephorus, who ended his history with the year 414,
and the so-called Scylax (about 418) still substantially follow it.
Of Trojan voyages the whole earlier poetry has no knowledge;
in Homer Aeneas after the fall of Ilion rules over the Trojans
that remained at home.

Stesichorus

It was the great remodeller of myths, Stesichorus (122-201) who first
in his "Destruction of Ilion" brought Aeneas to the land of the west,
that he might poetically enrich the world of fable in the country of
his birth and of his adoption, Sicily and Lower Italy, by the contrast
of the Trojan heroes with the Hellenic. With him originated the
poetical outlines of this fable as thenceforward fixed, especially the
group of the hero and his wife, his little son and his aged father
bearing the household gods, departing from burning Troy, and the
important identification of the Trojans with the Sicilian and Italian
autochthones, which is especially apparent in the case of the Trojan
trumpeter Misenus who gave his name to the promontory of Misenum.(19)
The old poet was guided in this view by the feeling that the
barbarians of Italy were less widely removed from the Hellenes than
other barbarians were, and that the relation between the Hellenes and
Italians might, when measured poetically, be conceived as similar to
that between the Homeric Achaeans and the Trojans. This new Trojan
fable soon came to be mixed up with the earlier legend of Odysseus,
while it spread at the same time more widely over Italy. According to
Hellanicus (who wrote about 350) Odysseus and Aeneas came through the
country of the Thracians and Molottians (Epirus) to Italy, where the
Trojan women whom they had brought with them burnt the ships, and
Aeneas founded the city of Rome and named it after one of these Trojan
women. To a similar effect, only with less absurdity, Aristotle
(370-432) related that an Achaean squadron cast upon the Latin coast
had been set on fire by Trojan female slaves, and that the Latins
had originated from the descendants of the Achaeans who were thus
compelled to remain there and of their Trojan wives. With these tales
were next mingled elements from the indigenous legend, the knowledge
of which had been diffused as far as Sicily by the active intercourse
between Sicily and Italy, at least towards the end of this epoch.
In the version of the origin of Rome, which the Sicilian Callias
put on record about 46