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Apollodorus, Library (ed. Sir James George Frazer), book 2 (search)
a staff of olive-wood. But Hyllus married Iole according to his father's commands, and sought to effect the return of the Heraclids. So he went to Delphi and inquired how they should return; and the god said that they should await the third crop before returning. But Hyllus supposed that the third cro son of Aristomachus and brother of Temenus and Cresphontes, the conquerors of the Peloponnese （Paus. 2.18.7）. Some said he was shot by Apollo at Delphi for not consulting the oracle, but others said he was murdered by the children of Pylades and Electra （Paus. 3.1.6）. Apollodorus clearly adopts the formerhe lot found a toad; those who got Lacedaemon found a serpent; and those who got Messene found a fox.In the famous paintings by Polygnotus at Delphi, the painter depicted Menelaus, king of Sparta, with the device of a serpent on his shield. See Paus. 10.26.3. The great Messenian hero A
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
When Telephassa died, Cadmus buried her, and after being hospitably received by the Thracians he came to Delphi to inquire about Europa. The god told him not to trouble about Europa, but to be guided by a cow, and to found a city wherever she should fall down for weariness.With this story of the foundation of Thebes by Cadmus compare Paus. 9.12.1ff., Paus. 9.19.4; Scholiast on Hom. Il. ii.494; Scholiast on Eur. Ph. 638 （who quotes the oracle at full length）; Scholiast on Aesch. Seven 486; Hyginus, Fab. 178; Ov. Met. 3.6ff. The Scholiast on Hom. Il. ii.494 agrees almost verbally with Apollodorus, and cites as his authorities the Boeotica of Hellanicus and the third book of Apollodorus. Hence we may suppose that in this narrative Apollodorus followed Hellanicus. According to Pausanias, the cow which Cadmus followed bore on each flank a white mark resembling the full moon; Hyginus says s
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
10.5.3; Hyginus, Fab. 66; Seneca, Oedipus 812. When the boy grew up and excelled his fellows in strength, they spitefully twitted him with being supposititious. He inquired of Periboea, but could learn nothing; so he went to Delphi and inquired about his true parents. The god told him not to go to his native land, because he would murder his father and lie with his mother. On hearing that, and believing himself to be the son of his nominal parents, he left Cor Cleft Way （Paus. 10.5.3ff.） now called the Crossroad of Megas （Stavrodromi tou Mega）, where the road from Daulis and the road from Thebes and Lebadea meet and unite in the single road ascending through the long valley to Delphi. At this point the pass, shut in on either hand by lofty and precipitous mountains, presents one of the wildest and grandest scenes in all Greece; the towering cliffs of Parnassus on the northern side of the valle
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
oclus, son of Iphis,The place of Eteocles among the Seven Champions is recognized by Aesch. Seven 458ff., Soph. OC 1316, and Euripides in one play （Eur. Supp. 871ff.）, but not in another （Eur. Ph. 1090ff.）; and he is omitted by Hyginus, Fab. 70. His right to rank among the Seven seems to have been acknowledged by the Argives themselves, since they included his portrait in a group of statuary representing the Champions which they dedicated at Delphi. See Paus. 10.10.3. and MecisteusBrother of Adrastus. See Apollod. 1.9.13. in the list of the seven. Having come to Nemea, of which Lycurgus was king, they sought for water; and Hypsipyle showed them the way to a spring, leaving behind an infant boy Opheltes, whom she nursed, a child of Eurydice and Lycurgus.As to the meeting of the Seven Champions with Hypsipyle at Nemea, the death of Opheltes, and the institution of the Nemean games, see Schol
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
down the walls. But they sent a portion of the booty to Apollo at Delphi and with it Manto, daughter of Tiresias; for they had vowed his madness when he had brought the necklace and the robe to Delphi and dedicated them.According to Ephorus, or his son Demophilus, this oracle was really given to Alcmaeon at Delphi. See Athenaeus vi.22, p. 232 DF, where the words of the oracle are quo them Temenus and Axion. carrying the necklace and robe to Delphi to dedicate them, turned in at the house of Agapenor at the same ving acquainted their mother with these things, they went to Delphi and dedicated the necklace and robeAccording to Paus. us, not the sons of Alcmaeon, who dedicated the necklace at Delphi. The necklace, or what passed for it, was preserved at Delphi in thDelphi in the sanctuary of Forethought Athena as late as the Sacred War in the fourth century B.C., when it was carried off, with much more of
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
r babe in the precinct of Athena, whose priesthood she held. But the land remaining barren, and the oracles declaring that there was impiety in the precinct of Athena, she was detected and delivered by her father to Nauplius to be put to death, and from him Teuthras, prince of Mysia, received and married her. But the babe, being exposed on Mount Parthenius, was suckled by a doe and hence called Telephus. Bred by the neatheards of Corythus, he went to Delphi in quest of his parents, and on information received from the god he repaired to Mysia and became an adopted son of Teuthras, on whose death he succeeded to the princedom. Lycurgus had sons, Ancaeus, Epochus, Amphidamas, and Iasus,Compare Paus. 8.4.10, who mentions only the first two of these four sons. by Cleophyle or Eurynome. And Amphidamas had a son Melanion and a daughter Antimache, whom Eurystheus married. And Iasus had a daughter Atala
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
on, being cast into the shade by the far more stately and imposing ritual of the frenzied prophetesses at Delphi, whose wild words were accepted as the very utterances of the deity. However, we are informed that in the temple at Delphi there were divining pebbles in a bowl on a tripod, and that when an inquirer applied to the oracle, the pebbles danced about in the bowl, while the inspired priestess prophesied. See Nonnus, in Westermann's racy that before publishing his hymn he took the precaution of submitting it to the fount of knowledge at Delphi with an inquiry whether the god would sanction its publication. The deity granted his permission in very cordial 4(96); Scholiast on Eur. Alc. 1. These two Scholiasts mention that according to Pherecydes the people who died at Delphi were raised from the dead by Aesculapius. To the list of dead men whom Aesculapius restored to life, Propertius a
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
seen at dusk sinking into its earthy bed. See J. G. Welcker, Griechische Götterlehre, i.606ff.; Rendel Harris, The Dioscuri in the Christian Legends （London, 1903）, pp. 11ff. It would seem that this view of the Spartan twins was favoured by the Spartans themselves, for after their great naval victory of Aegospotami, at which Castor and Pollux were said to have appeared visibly in or hovering over the Spartan fleet, the victors dedicated at Delphi the symbols of their divine champions in the shape of two golden stars, which shortly before the fatal battle of Leuctra fell down and disappeared, as if to announce that the star of Sparta's fortune was about to set for ever. See Cicero, De divinatione i.34.75, ii.32.68. The same interpretation of the twins would accord well with their white horses （see the preceding note）, on which the starry brethren might be thought to ride through the blue sky.
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
s Placidus on Statius, Theb. vii.185; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 1, 115 (First Vatican Mythographer 2; Second Vatican Mythographer 119). A rationalistic explanation of the fable was propounded by the eminent Roman antiquary Varro. According to him, the olive-tree suddenly appeared in Attica, and at the same time there was an eruption of water in another part of the country. So king Cecrops sent to inquire of Apollo at Delphi what these portents might signify. The oracle answered that the olive and the water were the symbols of Athena and Poseidon respectively, and that the people of Attica were free to choose which of these deities they would worship. Accordingly the question was submitted to a general assembly of the citizens and citizenesses; for in these days women had the vote as well as men. All the men voted for the god, and all the women voted for the goddess; and a
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
Troy the Greeks hung a leopard's skin in front of Antenor's house in token that it was to be respected by the soldiery. See Strab. 13.1.53. In Polygnotus's great picture of the sack of Troy, which was one of the sights of Delphi, the painter depicted the house of Antenor with the leopard's skin hung on the wall; in front of it were to be seen Antenor and his wife, with their children, including Glaucus, while beside them servants were lading an as of Athena, at which she had taken refuge, Ajax drew down the image itself. This incident was carved on the chest of Cypselus at Olympia （Paus. 5.19.5）, and painted by Polygnotus in his great picture of the sack of Troy at Delphi （Paus. 10.26.3）. The Scholiast on Hom. Il. xiii.66 and Quintus Smyrnaeus describe how the image of Athena turned up its eyes to the roof in horror at the violence offered to the suppliant. And having slain
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