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Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
Lycia.Compare Hdt. 1.173; Diod. 5.79.3; Strab. 12.8.5; Paus. 7.3.7. Sarpedon was worshipped as a hero in Lycia. See Dittenberger, Orientis Graeci Inscriptiones Selectae 552 vol. ii. p. 231. And Zeus granted him to live for three generations. But some say that they loved Atymnius, the son of Zeus and Cassiepea, and that it was about him that they quarrelled. Rhadamanthys legislated for the islandersCompare Diod. 5.79.1ff. but afterwards he fled to Boeotia and married AlcmenaSee above, Apollod. 2.4.11 note.; and since his departure from the world he acts as judge in Hades along with Minos. Minos, residing in Crete, passed laws, and married Pasiphae, daughter of the SunDaughter of the Sun; compare Ap. Rhod., Argon. iii.999; Paus. 3.26.1, Paus. 5.25.9; Ant. Lib. 41; Mythographi Graeci, ed. Westermann, Appendix Narrationum, p. 379; Ov. Met. 9.736. Pausanias interpreted Pasiphae as the moon （P
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
ng to Pausanias, the cow which Cadmus followed bore on each flank a white mark resembling the full moon; Hyginus says simply that it had the mark of the moon on its flank. Varro says （Varro, Re Rust. iii.1） that Thebes in Boeotia was the oldest city in the world, having been built by King Ogyges before the great flood. The tradition of its high antiquity has been recently confirmed by the discovery of many Mycenaean remains on the site. See A. D. Keramopoullos, in *)arxaiologiko\n *delti/on (Athens, 1917), pp. 1ff. After receiving such an oracle he journeyed through Phocis; then falling in with a cow among the herds of Pelagon, he followed it behind. And after traversing Boeotia, it sank down where is now the city of Thebes. Wishing to sacrifice the cow to Athena, he sent some of his companions to draw water from the spring of Ares. But a dragon, which some said was the offspring of Ares, guarded the sprin
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
e words “from Euboea” appear to be wrong, as Heyne pointed out, since Orchomenus is not in Euboea but in Boeotia. But there were many places called Euboea, and it is possible that one of them was in Boeotia. If that wBoeotia. If that was so, we may conjecture that the epithet “Boeotian,” which, applied to Dotis, seems superfluous, was applied by Apollodorus to Euboea and has been misplaced by a copyist. If these conjectures are adopted, the text will read thus: “Both of them fled from Euboea in Boeotia because they had killed Phlegyas, son of Ares and Dotis, and they took up their abode at Hyria.” As to the various places called Euboea, see Stephanus Byzantius, s.v. *n, subdued it, slew Epopeus, and led Antiope away captive. On the way she gave birth to two sons at Eleurethae in Boeotia. The infants were exposed, but a neatherd found and reared them, and he called the one Zethus and the
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
Latini, ed. Bode, i. pp. 5, 104, 169 (First Vatican Mythographer 16; Second Vatican Mythographer 84; Third Vatican Mythographer iv.8). Phlegon says that the story was told by Hesiod, Dicaearchus, Clitarchus, and Callimachus. He agrees with Apollodorus, Hyginus, Lactantius Placidus, and the Second Vatican Mythographer in laying the scene of the incident on Mount Cyllene in Arcadia; whereas Eustathius and Tzetzes lay it on Mount Cithaeron in Boeotia, which is more appropriate for a Theban seer. According to Eustathius and Tzetzes, it was by killing the female snake that Tiresias became a woman, and it was by afterwards killing the male snake that he was changed back into a man. According to Ovid, the seer remained a woman for seven years, and recovered his male sex in the eighth; the First Vatican Mythographer says that he recovered it after eight years; the Third Vatican Mythographer affirms tha
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
. But whereas Apollodorus, like Statius, lays the scene of the supplication at the altar of Mercy in Athens, Euripides lays it at the altar of Demeter in Eleusis （Eur. Supp. 1ff.）. In favour of the latter version it may be said that the graves of the fallen leaders were shown at Eleusis, near the Flowery Well （Paus. 1.39.1ff.; Plut. Thes. 29）; while the graves of the common soldiers were at Eleutherae, which is on the borders of Attica and Boeotia, on the direct road from Eleusis to Thebes （Eur. Supp. 756ff.; Plut. Thes. 29）. Tradition varied also on the question how the Athenians obtained the permission of the Thebans to bury the Argive dead. Some said that Theseus led an army to Thebes, defeated the Thebans, and compelled them to give up the dead Argives for burial. This was the version adopted by Euripides, Statius, and Apollodorus. Others said that Theseus sent an embassy and
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
some considerable fragments have been discovered in recent years. The scene of the play is laid on Mount Cyllene. Apollo appears and complains of the loss of the cattle, describes how he has come from Thessaly and through Boeotia in search of them, and offers a reward to anyone who will help him to find the missing beasts. The proclamation reaches the ears of Silenus, who hurries to the scene of action and warmly proffers the services of himself a Fragments of Sophocles, ed. A. C. Pearson, ii.259）. In the HH Herm. 22ff., the invention of the lyre by Hermes precedes his theft of the cattle. But Apollo came to PylusIn the HH Herm. 185ff. it is to Onchestus in Boeotia, not to Pylus, that Apollo goes at first to inquire after the missing cattle. in search of the kine, and he questioned the inhabitants. They said that they had seen a boy driving cattle, but could not say whither they had b
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
rpolation by Heyne, and his view has been accepted by Hercher and Wagner. But the passage was known to Tzetzes, who quotes it （Scholiast on Lycophron 355） immediately after his description of the image, which he expressly borrowed from Apollodorus. They say that when Athena was born she was brought up by Triton,Apparently the god of the river Triton, which was commonly supposed to be in Libya, though some people identified it with a small stream in Boeotia. See Hdt. 4.180; Paus. 9.33.7; Tzetzes, Scholiast on Lycophron 519; compare Scholiast on Ap. Rhod., Argon. i.109. who had a daughter Pallas; and that both girls practised the arts of war, but that once on a time they fell out; and when Pallas was about to strike a blow, Zeus in fear interposed the aegis, and Pallas, being startled, looked up, and so fell wounded by Athena. And being exceedingly grieved for her, Athena made a wooden image in her
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
astus, and, having divided her limb from limb, he led the army through her into the city.As to the wicked behaviour of Astydamia to Peleus, see above, Apollod. 3.13.3. But it is probable that the cutting of the bad woman in pieces and marching between the pieces into the city was more than a simple act of vengeance; it may have been a solemn sacrifice or purification designed to ensure the safety of the army in the midst of a hostile people. In Boeotia a form of public purification was to cut a dog in two and pass between the pieces. See Plut. Quaest. Rom. 111. A similar rite was observed at purifying a Macedonian army. A dog was cut in two: the head and fore part were placed on the right, the hinder part, with the entrails, was placed on the left, and the troops in arms marched between the pieces. See Livy xli.6; Quintus Curtius, De gestis Alexandri Magni x.9.28. For more examples of simi
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
d to have sacrificed themselves voluntarily, or to have been freely sacrificed by their father, for the safety of Athens in obedience to an oracle. A precinct called the Leocorium was dedicated to their worship at Athens. See Ael., Var. Hist. xii.28; Dem. 40.28; Paus. 1.5.2, with Frazer's note （vol. ii. p. 78）; Apostolius, Cent. x.53; Aristides, Or. xiii. vol. i. pp. 191ff., ed. Dindorf; Cicero, De natura deorum iii.19.50. So, too, in Boeotia the two maiden daughters of Orion are said to have sacrificed themselves freely to deliver their country from a fatal pestilence or dearth, which according to an oracle of the Gortynian Apollo could be remedied only by the voluntary sacrifice of two virgins. See Ant. Lib. 25; Ov. Met. 13.685-699. The frequency of such legends, among which the traditional sacrifice of Iphigenia at Aulis may be included, suggests that formerly the Greeks used actually to
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
lly discussed by Dr. Walter Leaf in his Homer and History （London, 1915）. He concludes that the catalogue forms no part of the original but was added to it at a later time by a patriotic Boeotian for the purpose of glorifying his people by claiming that they played a very important part in the Trojan war, although this claim is inconsistent with the statement of Thuc. 1.12 that the Boeotians did not migrate into the country henceforth known as Boeotia until sixty years after the capture of Troy. I agree with Dr. Leaf in the belief, which he energetically maintains in this book, that the Trojan war was not a myth, but a real war, “fought out in the place, and at least generally in the manner, described in Homer,” and that the principal heroes and heroines recorded by Homer were not “faded gods” but men and women of flesh and blood, of whose families and fortunes the memory survived in G
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