Editing Amalthea (mythology) (section)

=== Merging of traditions ===
According to [[Robert Fowler (academic)|Robert Fowler]], the nursing of Zeus by a goat and the originally independent tradition of the magical horn had become "entangled" by the time of Pherecydes;{{sfn|Fowler|2013|pp=323&ndash;324}} [[Jan N. Bremmer]], however, states that it was not until [[Ovid]] (who was active around the beginning of the 1st century AD) that the two tales were brought together.{{sfn|''Brill's New Pauly'' Vol. 1|loc=s.v. Amalthea (1)}} In Ovid's account, presented in his ''[[Fasti (poem)|Fasti]]'',{{refn|[[Ovid]], ''[[Fasti (poem)|Fasti]]'' 5.111&ndash;28 {{harv|Frazer|1931|pp=268, 269}}.}} Amalthea is once again the owner of the goat,{{sfnm|Gantz||1p=41|Campbell||2p=322}} and is described as a [[naiad]] who lives on [[Mount Ida]].{{sfnm|Gee||1p=131|Hard|2015|2p=47}} She hides the young Zeus in Crete (away from his father, [[Cronus]]), where he is suckled by the she-goat.{{sfn|Boyle|Woodard|p=258 on lines 5.111&ndash;114}} On one occasion, the goat snaps off one of its horns on a tree, and Amalthea, filling the broken horn with fruit, brings it back to the young Zeus;{{refn|{{harvnb|Gantz|p=41}}; {{harvnb|Hard|2004|p=280}}; cf. [[Ovid]], ''[[Metamorphoses]]'' 9.87&ndash;88 {{harv|F. J. Miller|pp=8, 9}}, where a similar scene is described for the horn of Achelous.}} this tale, an aition for the cornucopia, appears to be the earliest attempt at providing an origin for the object.{{sfn|Gantz|p=41}} Zeus later places the goat (and perhaps her broken-off horn){{refn|On the ambiguity of Ovid's Latin as to this detail, see {{harvnb|Gee|p=131 n. 17}}.}} in the heavens, with the goat becoming the star Capella.{{refn|{{harvnb|Gee|p=131}}; {{harvnb|Boyle|Woodard|pp=258 on lines 1.111&ndash;114, 259 on lines 5.127&ndash;128}}. According to Boyle and Woodard, the horn may become the constellation [[Capricornus]].}} Ovid's narrative brings together elements from multiple earlier accounts, which he intertwines in an episode characterised by John Miller as a "miniature masterpiece".{{sfn|J. F. Miller|pp=218, 225}} His source for the narrative's overall outline appears to be Eratosthenes: he describes Amalthea as a nymph,{{sfnm|J. F. Miller||1pp=219&ndash;220, 222|Frazer|2015b|2p=12}} and seemingly alludes to Zeus's war with the Titans,{{sfn|Gee|p=132}} though he notably departs from the Eratosthenic story by describing the goat as 'beautiful' ({{lang|la|formosa}}) and possessing majestic horns.{{sfn|J. F. Miller|p=220}} Ovid harks back to Aratus's account in the first words of his narrative, which mirror the opening phrase of the Aratean story,{{refn|The initial phrase of Ovid's narrative is {{lang|la|Ab Iove surgat opus}} (rendered as "Begin the work with Jupiter" in [https://www.loebclassics.com/view/ovid-fasti/1931/pb_LCL253.269.xml Frazer's translation]), while Aratus begins with {{lang|grc|Ἐκ Διὸς ἀρχώμεσθα}} ("Let us begin from Zeus").}} as well as through his description of the goat as "Olenian".{{refn|{{harvnb|J. F. Miller|pp=221&ndash;222}}. Miller also points to Ovid's choice to describe the goat as having two kids, which hints at the constellation of the Kids, mentioned by Aratus as sitting beside that of the goat (and as being her offspring).}} Barbara Boyd also sees in Ovid's narrative significant influence from the Callimachean account of Zeus's infancy.{{refn|{{harvnb|Boyd|p=72}}. According to Boyd, in Ovid "makes Callimachus both the primary model and the focus of his narrative". In response, {{harvnb|J. F. Miller|p=218}}, argues that Boyd "downplays the extent of Ovid's engagement with Aratus here, and correspondingly somewhat overemphasizes the admittedly important Callimachean background".}}

Though Ovid's ''Fasti'' is the first known source to clearly narratively merge the tradition of Zeus's upbringing with that of Amalthea's magical horn, Miller points to a (somewhat garbled) scholium on Aratus as evidence that the two tales may have already been connected by the time of Ovid.{{refn|{{harvnb|J. F. Miller|p=223}}; Scholia on [[Aratus]], 156 {{harv|Martin|pp=158&ndash;159}}.}} The scholiast, who appears to mix two differing versions, one in which Zeus's nurse is an Arcadian woman,{{refn|On the scholiast's apparent placement of the myth in Arcardia, see {{harvnb|Gee|p=134 n. 27}}.}} and another in which she is a goat, describes the horn of this nurse as being Amalthea's horn, which he associates with the constellation of the Goat; Amalthea's horn here would seem to be the magical horn of plenty, though the two are not explicitly identified.{{refn|{{harvnb|Gee|p=134}}. According to Gee, "we can surmise this from our knowledge of the tradition recorded by Pherecydes" (though the horn is there part of a different story).}} Miller also points, as possible further evidence of a tradition in which the two tales were connected, to the scholium on Callimachus, whose mention of ambrosia and nectar flowing from the goat's horns may have been related to the young Zeus's nourishment, and a 2nd-century AD marble relief, which seems to show Amalthea feeding the young Zeus from a large cornucopia.{{refn|{{harvnb|J. F. Miller|p=223}}. On this marble relief, see {{section link||Iconography}}. For Miller's discussion of this representation, and its apparent parallels to Ovid's account, see {{harvnb|J. F. Miller|pp=223&ndash;225}}.}}