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Apollodorus

Apollodorus. The Library. Frazer, James George, Sir, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1921.

Apollo also slew Marsyas, the son of Olympus. For Marsyas, having found the pipes which Athena had thrown away because they disfigured her face,[*](As she played on the pipes, she is said to have seen her puffed and swollen cheeks reflected in water. See Plut. De cohibenda ira 6; Athenaeus xiv.7, p. 616ef; Prop. iii.22(29). 16ff.; Ovid, Fasti vi.697ff.; Ovid, Ars Am. iii.505ff.; Hyginus, Fab. 165; Fulgentius, Mytholog. iii.9; Scriptores rerum mythicarum Latini, ed. G.H.Bode, i. pp. 40, 114 (First Vatican Mythographer 125; Second Vatican Mythographer 115). On the acropolis at Athens there was a group of statuary representing Athena smiting Marsyas because he had picked up the flutes which she had thrown away (Paus. 1.24.1). The subject was a favourite theme in ancient art. See Frazer, note on Paus. 10.29.3 (vol. ii. pp. 289ff.).)

engaged in a musical contest with Apollo. They agreed that the victor should work his will on the vanquished, and when the trial took place Apollo turned his lyre upside down in the competition and bade Marsyas do the same. But Marsyas could not, so Apollo was judged the victor and despatched Marsyas by hanging him on a tall pine tree and stripping off his skin.[*](As to the musical contest between Marsyas and Apollo, and the punishment of the vanquished Marsyas, see Diod. 3.59; Paus. 2.22.9; Ov. Met. 6.382ff.; Ovid, Fasti vi.703ff.; Hyginus, Fab. 165; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 40, 114 (First Vatican Mythographer 125; Second Vatican Mythographer 115). There has been some doubt as to the interpretation of the words τὴν κιθάραν στρέψας; but that they mean simply “turned the lyre upside down,” as Heyne correctly explained them, is shown by a comparison with the parallel passages in Hyginus (“citharam versabat”) and the Second Vatican Mythographer (“invertit citharam, et canere coepit. Inversis autem tibiis, quum se Marsya Apollini aequiparare nequiret,” etc.). That the tree on which Marsyas was hanged was a pine is affirmed by many ancient writers besides Apollodorus. See Nicander, Alex. 301ff., with the Scholiast's note; Lucian, Tragodopodagra 314ff.; Archias Mitylenaeus in Anth. Pal. vii.696; Philostratus Junior, Im. i.3; Longus, Pastor. iv.8; Zenobius, Cent. iv.81; Tzetzes, Chiliades i.353ff. Pliny alone describes the tree as a plane, which in his time was still shown at Aulocrene on the way from Apamea to Phrygia (Pliny, Nat. Hist. xvi.240). The skin of the flayed Marsyas was exhibited at Celaenae within historical times. See Hdt. 7.26; Xen. Ana. 1.2.8; Livy xxxviii.13.6; Quintus Curtius iii.1.1-5; Pliny, Nat. Hist. v.106.)

And Artemis slew Orion in Delos.[*](See Hom. Od. 5.121-124; Hor. Carm. 3.4.70ff. ) They say that he was of gigantic stature and born of the earth; but Pherecydes says that he was a son of Poseidon and Euryale.[*](The same account of Orion's parentage was given by Hesiod, whom Pherecydes probably followed. See Eratosthenes, Cat. 32; Hyginus, Ast. ii.34.) Poseidon bestowed on him the power of striding across the sea.[*](Some thought that Orion waded through the sea (so Verg. A. 10.763ff.), others that he walked on the top of it (so Eratosthenes, Cat. 32; Scholiast on Nicander, Ther. 15; Hyginus, Ast. ii.34).) He first married Side,[*](As Side means “pomegranate” in Greek, it has been supposed that the marriage of Orion to Side is a mythical expression for the ripening of the pomegranate at the season when the constellation Orion is visible in the nightly sky. See W. Pape, Worterbuch der griechischen Eigennamen (Brunswick, 1884), ii.1383.) whom Hera cast into Hades because she rivalled herself in beauty. Afterwards he went to Chios and

wooed Merope, daughter of Oenopion. But Oenopion made him drunk, put out his eyes as he slept, and cast him on the beach. But he went to the smithy of Hephaestus, and snatching up a lad set him on his shoulders and bade him lead him to the sunrise. Being come thither he was healed by the sun's rays, and having recovered his sight he hastened with all speed against Oenopion.

But for him Poseidon had made ready a house under the earth constructed by Hephaestus.[*](This quaint story of Orion and Oenopion is told also by Eratosthenes, Cat. 32; the Old Scholiast on Aratus, Phaenomena 322, quoted in Epicorum Graecorum Fragmenta, ed. G. Kinkel, p. 89; the Scholiast on Nicander, Ther. 15; Hyginus, Ast. ii.34; Serv. Verg. A. 10.763; and the Scriptores rerum mythicarum Latini, ed. Bode, i. p. 12 (First Vatican Mythographer 33), except that this last writer substitutes Minos, king of Crete, for Oenopion. The name of the guide whom Orion took on his back to guide him to the sunrise was Cedalion (Lucian, De domo 28; Eratosthenes, Cat.; and Hyginus, Ast. ii.34.). Sophocles made the story the theme of a satyric drama called Cedalion, of which a few fragments have come down to us. See TGF (Nauck 2nd ed.), pp. 202ff.; The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 8ff. Euripides represents the blinded Polymestor praying to the Sun to restore his sight (Eur. Hec. 1067ff.).) And Dawn fell in love with Orion and carried him off and brought him to Delos; for Aphrodite caused Dawn to be perpetually in love, because she had bedded with Ares.

But Orion was killed, as some say, for challenging Artemis to a match at quoits, but some say he was shot by Artemis for offering violence to Opis, one of the maidens who had come from the Hyperboreans.[*](Compare Scholiast on Hom. Od. 5.121, who calls the maiden Upis. According to another, and more generally received, account, Orion died of the bite of a scorpion, which Artemis sent against him because he had attempted her chastity. For this service the scorpion was raised to the rank of a constellation in the sky, and Orion attained to a like dignity. That is why the constellation Orion flies for ever from the constellation Scorpion round the sky. See Aratus, Phaenomena 634ff.; Nicander, Ther. 13ff.; Eratosthenes, Cat. 32; Scholiast on Hom. Il. xviii.486; Scholiast on Hom. Od. v.121; Lactantius Placidus on Statius, Theb. iii.27; Scholiast on Caesar Germanicus, Aratea, p. 386, ed. Eyssenhardt, in his edition of Martianus Capella. The Scholiast on Hom. Il. xviii.486, cites as his authority Euphorion, a grammarian and poet of the fourth century B.C.)

Poseidon wedded Amphitrite, daughter of Ocean, and there were born to him Triton[*](Compare Hes. Th. 930ff. ) and Rhode, who was married to the Sun.[*](Rhode, more commonly in the form Rhodos, is a personification of the island of Rhodes, which Pindar calls the Bride of the Sun (Pind. O. 7.14), because it was the great seat of the worship of the Sun in ancient Greece. A Rhodian inscription of about 220 B.C. records public prayers offered by the priests “to the Sun and Rhodos and all the other gods and goddesses and founders and heroes who have the city and the land of the Rhodians in their keeping.” See P. Cauer, Delectus Inscriptionum Graecarum, p. 123, No. 181; Ch. Michel, Recueil d'Inscriptions Grecques, p. 24, No. 21; H. Collitz and F. Bechtel, Sammlung der griechischen Dialekt Inschriften, vol. iii. p. 412, No. 3749. Every year the Rhodians threw into the sea a chariot and four horses for the use of the Sun, apparently supposing that after riding a whole year across the sky his old chariot and horses must be quite worn out. See Festus, s.v. “October equus,” p. 181, ed. C. O. Muller.)

Pluto fell in love with Persephone and with the help of Zeus carried her off secretly.[*](This account of the rape of Persephone and Demeter's quest of her is based on the Homeric Hymn to Demeter. The opening passage, including the explanation of the Laughless Stone, is quoted verbally by Zenobius, (Cent. i.7) and the Scholiast on Aristoph. Kn. 785, but without mention of their authority. For other accounts of the rape of Persephone and Demeter's quest of her, see Diod. 5.4.1-3, Diod. 5.68.2; Cicero, In Verrem, Act. 2. lib. 4, cap. 48; Ovid, Fasti iv.419ff.; Ov. Met. 5.346ff.; Hyginus, Fab. 146; Lactantius Placidus on Statius, v.347; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 106-108 (Second Vatican Mythographer 93-100). All these writers agree in mentioning Sicily as the scene of the rape of Persephone; Cicero and Ovid identify the place with Enna (Henna), of which Cicero gives a vivid description. The author of the Homeric Hymn to Demeter says (HH Dem. 16ff.) that the earth yawned “in the Nysian plain,” but whether this was a real or a mythical place is doubtful. See T. W. Allen and E. E. Sikes, The Homeric Hymns, p. 4 (on Hymn i.8). It was probably the luxuriant fertility of Sicily, and particularly the abundance of its corn, which led later writers to place the scene of the rape in that island. In Ovid's version of the visit of Demeter to Eleusis (Ovid, Fasti iv.507ff.), Celeus is not the king of the place but a poor old peasant, who receives the disguised goddess in his humble cottage.) But Demeter went about seeking her all over the earth with torches by night and day, and learning from the people of Hermion that Pluto had carried her off,[*](This visit paid by the mourning Demeter to Hermion, when she was searching for the lost Persephone, is not mentioned by the author of the Homeric Hymn to Demeter, nor, so far as I know, by any other ancient writer except Zenobius, Cent. i.7 and the Scholiast on Aristoph. Kn. 785, both of whom, however, merely copied Apollodorus without naming him. But compare Paus. 2.35.4-8, who mentions the sanctuary of Subterranean Demeter at Hermion, and describes the curious sacrificial ritual observed at it. At Hermion there was a chasm which was supposed to communicate with the infernal regions, and through which Herakles was said to have dragged up Cerberus (Paus. 2.35.10). The statement of Apollodorus in the present passage suggests that according to local tradition Pluto dragged down his bride to hell through the same chasm. So convinced were the good people of Hermion that they possessed a private entrance to the nether regions that they very thriftily abstained from the usual Greek practice of placing money in the mouths of their dead (Strab. 9.6.12). Apparently they thought that it would be a waste of money to pay Charon for ferrying them across to hell when they could get there for nothing from their own backdoor.)

she was wroth with the gods and quitted heaven, and came in the likeness of a woman to Eleusis. And first she sat down on the rock which has been named Laughless after her, beside what is called the Well of the Fair Dances[*](Compare HH Dem. 98ff., who says that Demeter, sad at heart, sat down by the wayside at the Maiden's Well, under the shadow of an olive tree. Later in the poem (HH. Dem. 270ff. Demeter directs the people of Eleusis to build her a temple and altar “above Callichorum“—that is, the Well of the Fair Dances. Apollodorus identifies the well beside which Demeter sat down with the Well of the Fair Dances. But from Paus. 1.38.6 we learn that the two wells were different and situated at some distance from each other, the Well of the Fair Dances being close to the Sanctuary of Demeter, and the Maiden's Well, or the Flowery Well, as Pausanias calls it, being outside Eleusis, on the road to Megara. In the course of the modern excavation of the sanctuary at Eleusis, the Well of the Fair Dances was discovered just outside the portal of the sacred precinct. It is carefully built of polygonal stones, and the mouth is surrounded by concentric circles, round which the women of Eleusis probably tripped in the dance. See *praktika\ th=s *)arxaiologikh=s *(etairi/as, Athens, 1892, pp. 33ff. In antiquity solemn oaths were sworn by the water of the well (Alciphron iii.69).); thereupon she made her way to Celeus, who at that time reigned over the Eleusinians. Some women were in the house, and when they bade her sit down beside them, a certain old crone, Iambe, joked the goddess and made her smile.[*](As to the jesting of the old woman with Demeter, see HH Dem. 194-206; Scholiast on Nicander, Alex. 130, who calls Demeter's host Hippothoon, son of Poseidon.) For that reason they say that the women break jests at the Thesmophoria.[*](The jests seem to have been obscene in form (Diod. 5.4.6), but they were probably serious in intention; for at the Thesmophoria rites were performed to ensure the fertility of the fields, and the lewd words of the women may have been thought to quicken the seed by sympathetic magic. See Scholia in Lucianum, ed. H. Rabe (Leipsig, 1906), pp. 275ff.; Spirits of the Corn and of the Wild, i.62ff., 116, ii.17ff. ) But Metanira, wife of Celeus, had a child and Demeter received it to nurse, and wishing to make it immortal she set the babe of nights on the fire and stripped off its mortal flesh. But as Demophon — for

that was the child's name— grew marvelously by day, Praxithea watched, and discovering him buried in the fire she cried out; wherefore the babe was consumed by the fire and the goddess revealed herself.[*](See Frazer's Appendix to Apollodorus, “Putting Children on the Fire.”)

But for Triptolemus, the elder of Metanira's children, she made a chariot of winged dragons, and gave him wheat, with which, wafted through the sky, he sowed the whole inhabited earth.[*](Compare Cornutus, Theologiae Graecae Compendium 28, pp. 53ff. ed. C. Lang; Ovid, Fasti iv.559ff.; Ovid, Tristia iii.8. (9) 1ff.; Hyginus, Fab. 147; Hyginus, Ast. ii.14; Serv. Verg. G. 1.19, 163; Lactantius Placidus on Statius, Theb. ii.382; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 3, 107 (First Vatican Mythographer 8; Second Vatican Mythographer 97). The dragon-car of Triptolemus was mentioned by Sophocles in his lost tragedy Triptolemus. See TGF (Nauck 2nd ed.), p. 262, frag. 539; The Fragments of Sophocles, ed. A. C. Pearson, ii.243, frag. 596. In Greek vase-paintings Triptolemus is often represented in his dragon-car. As to the representations of the car in ancient art, see Stephani, in Compte Rendu (St. Petersburg) for 1859, pp. 82ff.; Frazer, note on Paus. vii.18.3 (vol. iv. pp. 142ff.); and especially A. B. Cook, Zeus, i. (Cambridge, 1914), pp. 211ff., who shows that on the earlier monuments Triptolemus is represented sitting on a simple wheel, which probably represents the sun. Apparently he was a mythical embodiment of the first sower. See Spirits of the Corn and of the Wild, i.72ff. ) But Panyasis affirms that Triptolemus was a son of Eleusis, for he says that Demeter came to him. Pherecydes, however, says that he was a son of Ocean and Earth.[*](The accounts given of the parentage of Triptolemus were very various (Paus. 1.14.2ff.), which we need not wonder at when we remember that he was probably a purely mythical personage. As to Eleusis, the equally mythical hero who is said to have given his name to Eleusis, see Paus. 8.38.7. He is called Eleusinus by Hyginus, Fab. 147 and Serv. Verg. G. 1.19.)

But when Zeus ordered Pluto to send up the Maid, Pluto gave her a seed of a pomegranate to eat, in order that she might not tarry long with her mother.[*](The Maid (Kore) is Persephone. As to her eating a seed or seeds of a pomegranate, see HH Dem. 371ff., HH Dem. 411ff.; Ov. Met. 5.333ff.; Ovid, Fasti iv.601ff.; Serv. Verg. G. 1.39 and Serv. Aen. 4.462; Lactantius Placidus on Statius, Theb. iii.511; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 3, 108 ((First Vatican Mythographer 7; Second Vatican Mythographer 100). There is a widespread belief that if a living person visits the world of the dead and there partakes of food, he cannot return to the land of the living. Thus, the ancient Egyptians believed that, on his way to the spirit land, the soul of a dead person was met by a goddess (Hathor, Nouit, or Nit), who offered him fruits, bread, and water, and that, if he accepted them, he could return to earth no more. See G. Maspero, Histoire Ancienne des Peuples de l'Orient Classiques, les Origines (Paris, 1895), p. 184. Similarly, the natives of New Caledonia, in the South Pacific, say that when a man dies, messengers come from the other world to guide his soul through the air and over the sea to the spirit land. Arrived there, he is welcomed by the other souls and bidden to a banquet, where he is offered food, especially bananas. If he tastes them, his doom is fixed for ever: he cannot return to earth. See the missionary Gagniere, in Annales de la Propagation de la Foi, xxxii. (Lyons, 1860), pp. 439ff. The Eastern Melanesians believe that living people can go down to the land of the dead and return alive to the upper world. Persons who have done so relate how in the nether world they were warned by friendly ghosts to eat nothing there. See R. H. Codrington, The Melanesians (Oxford, 1891), pp. 277, 286. Similar beliefs prevail and similar tales are told among the Maoris of New Zealand. For example, a woman who believed that she had died and passed to the spirit land, related on her return how there she met with her dead father, who said to her, “You must go back to the earth, for there is no one now left to take care of my grandchild. But remember, if you once eat food in this place, you can never more return to life; so beware not to taste anything offered to you.” See E. Shortland, Traditions and Superstitions of the New Zealanders (London, 1856), pp. 150-152. Again, they tell of a great chief named Hutu, who performed the same perilous journey. On reaching the place of departed spirits he encountered a certain being called Hine nui te po, that is, Great Mother Night, of whom he inquired the way down to the nether world. She pointed it out to him and gave him a basket of cooked food, saying, “When you reach the lower regions, eat sparingly of your provisions that they may last, and you may not be compelled to partake of their food, for if you do, you cannot return upwards again.” See R. Taylor, Te Ika A Maui, or New Zealand and its Inhabitants, 2nd ed. (London, 1870), p. 271. And the same rule holds good of fairyland, into which living people sometimes stray or are enticed to their sorrow. “Wise people recommend that, in the circumstances, a man should not utter a word till he comes out again, nor, on any account, taste fairy food or drink. If he abstains he is very likely before long dismissed, but if he indulges he straightway loses the will and the power ever to return to the society of men.” See J. G. Campbell, Superstitions of the Highlands and Islands of Scotland (Glasgow, 1900), p. 17. See further E. S. Hartland, The Science of Fairy Tales (London, 1891), pp. 40ff. )

Not foreseeing the consequence, she swallowed it; and because Ascalaphus, son of Acheron and Gorgyra, bore witness against her, Demeter laid a heavy rock on him in Hades.[*](As to the talebearer Ascalaphus, below, Apollod. 2.5.12. According to another account, Persephone or Demeter punished him by turning him into a screech-owl. See Ov. Met. 5.538ff.; Serv. Verg. G. 1.39 and Aen. iv.462; Lactantius Placidus on Statius, Theb. iii.511; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 108 (Second Vatican Mythographer 100).) But Persephone was compelled to remain a third of every year with Pluto and the rest of the time with the gods.[*](Apollodorus agrees with the author of the HH Dem. 398ff., HH Dem. 445ff.) that Persephone was to spend one-third of each year with her husband Pluto in the nether world and two-thirds of the year with her mother and the other gods in the upper world. But, according to another account, Persephone was to divide her time equally between the two regions, passing six months below the earth and six months above it. See Ovid, Fasti iv.613ff.; Ov. Met. 5.564ff.; Hyginus, Fab. 146; Serv. Verg. G. 1.39; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 108 (Second Vatican Mythographer 100).)

Such is the legend of Demeter. But Earth, vexed on account of the Titans, brought forth the giants, whom she had by Sky.[*](According to Hesiod (Hes. Th. 183ff.), Earth was impregnated by the blood which dropped from heaven when Cronus mutilated his father Sky (Uranus), and in due time she gave birth to the giants. As to the battle of the gods and giants, see Tzetzes, Scholiast on Lycophron 63; Hor. Carm. 3.4.49ff.; Ov. Met. 1.150ff.; Claudian, Gigant.; Sidonius Apollinaris, Carm. xii.15ff., ed. Baret; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 92 (First Vatican Mythographer 11; Second Vatican Mythographer 53). The account which Apollodorus here gives of it is supplemented by the evidence of the monuments, especially temple-sculptures and vase-paintings. See Preller-Robert, Griechische Mythologie, i.67ff. Compare M. Mayer, Die Giganten und Titanen, (Berlin, 1887). The battle of the gods and the giants was sculptured on the outside of the temple of Apollo at Delphi, as we learn from the description of Euripides (Eur. Ion 208ff.). On similar stories see Frazer's Appendix to Apollodorus, “War of Earth on Heaven.”) These were matchless in the bulk of their bodies and invincible in their might; terrible of aspect did they appear, with long locks drooping from their head and chin, and with the scales of dragons for feet.[*](Compare Ov. Met. 1.184, Tristia, iv.7.17; Macrobius, Sat. i.20.9; Serv. Verg. A. 3.578; Claudian, Gigant. 80ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 92 (Second Vatican Mythographer 53). Pausanias denied that the giants were serpent-footed (Paus. 8.29.3), but they are often so represented on the later monuments of antiquity. See Kuhnert, in W. H. Roscher's Lexikon der griech. und röm. Mythologie, i.1664ff.; M. Mayer, Die Giganten und Titanen, pp. 274ff. ) They were born, as some say, in Phlegrae, but according to others in Pallene.[*](Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, s.v. Φλέγρα ). The scene of the battle of the gods and giants was laid in various places. See Diod. 5.71; Strab. 5.4.4, 6, Strab. 6.3, 5, Strab. 7 Fr. 25, 27, Strab. 10.5.16, Strab. 11.2.10; Paus. 8.29.1, with my note. Volcanic phenomena and the discovery of the fossil bones of large extinct animals seem to have been the principal sources of these tales.) And they darted rocks and burning oaks at the sky. Surpassing all the rest were Porphyrion and Alcyoneus, who was even immortal so long as he fought in the land of his birth. He also drove away the cows of the Sun from Erythia. Now the gods had an oracle that none of the giants could perish at the hand of gods, but that with the help of a mortal they would be made an end of. Learning of this, Earth sought for a simple to prevent the giants from being destroyed even by

a mortal. But Zeus forbade the Dawn and the Moon and the Sun to shine, and then, before anybody else could get it, he culled the simple himself, and by means of Athena summoned Hercules to his help. Hercules first shot Alcyoneus with an arrow, but when the giant fell on the ground he somewhat revived. However, at Athena's advice Hercules dragged him outside Pallene, and so the giant died.[*](Compare Pind. N. 4.27, Pind. I. 6.31(45) with the Scholia; Tzetzes, Scholiast on Lycophron 63. The Scholiast on Pind. I. 6.32(47), mentions, like Apollodorus, that Alcyoneus had driven away the oxen of the Sun. The reason why Herakles dragged the wounded giant from Pallene before despatching him was that, as Apollodorus has explained above, the giant was immortal so long as he fought on the land where he had been born. That, too, is why the giant revived when in falling he touched his native earth.)

But in the battle Porphyrion attacked Hercules and Hera. Nevertheless Zeus inspired him with lust for Hera, and when he tore her robes and would have forced her, she called for help, and Zeus smote him with a thunderbolt, and Hercules shot him dead with an arrow.[*](Compare Pind. P. 8.12(15)ff., who says that the king of the giants (Porphyrion) was shot by Apollo, not Herakles. Tzetzes agrees with Apollodorus (Scholiast on Lycophron 63).) As for the other giants, Ephialtes was shot by Apollo with an arrow in his left eye and by Hercules in his right; Eurytus was killed by Dionysus with a thyrsus, and Clytius by Hecate with torches, and Mimas by Hephaestus with missiles of red-hot metal.[*](According to Eur. Ion 215ff., Mimas was killed by Zeus with a thunderbolt; according to Ap. Rhod., Argon. iii.122ff. and Claudian, Gigant. 87ff., he was slain by Ares.) Enceladus fled, but Athena threw on him in his flight the island of Sicily [*](Compare Verg. A. 3.578ff. The combat of Athena with Enceladus was sculptured on the temple of Apollo at Delphi. See Eur. Ion 209ff. ); and she flayed Pallas and used his skin to shield her own body in

the fight.[*](According to one account the Pallas whom Athena flayed, and whose skin she used as a covering, was her own father, who had attempted her chastity. See Clement of Alexandria, Protrept. ii.28, p. 24, ed. Potter; Tzetzes, Scholiast on Lycophron 355; Cicero, De natura deorum iii.23.59.) Polybotes was chased through the sea by Poseidon and came to Cos; and Poseidon, breaking off that piece of the island which is called Nisyrum, threw it on him.[*](Compare Strab. 10.5.16.) And Hermes, wearing the helmet of Hades,[*](The helmet of Hades was thought to render the wearer invisible. Compare Hom. Il. 5.844ff.; Hes. Sh. 226ff. ) slew Hippolytus in the fight, and Artemis slew Gration. And the Fates, fighting with brazer clubs, killed Agrius and Thoas. The other giants Zeus smote and destroyed with thunderbolts and all of them Hercules shot with arrows as they were dying.

When the gods had overcome the giants, Earth, still more enraged, had intercourse with Tartarus and brought forth Typhon in Cilicia,[*](As to Typhon, or Typhoeus, as he is also called, who was especially associated with the famous Corycian cave in Cilicia, see Hes. Th. 820ff.; Pind. P. 1.15ff.; Aesch. PB 351ff.; Ant. Lib. 28; Ov. Met. 5.321ff.; Hyginus, Fab. 152; Mela i.76, ed. G. Parthey; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 29, 92 (First Vatican Mythographer 11, 86; Second Vatican Mythographer 53). As to the Corycian cave, see Adonis, Attis, Osiris, 3rd ed. i.152ff. According to Hesiod (Hes. Th. 821), Typhoeus was the youngest child of Earth.) a hybrid between man and beast. In size and strength he surpassed all the offspring of Earth. As far as the thighs he was of human shape and of such prodigious bulk that he out-topped all the mountains, and his head often brushed the stars. One of his hands reached out to the west and the other to the east, and from

them projected a hundred dragons' heads. From the thighs downward he had huge coils of vipers, which when drawn out, reached to his very head and emitted a loud hissing. His body was all winged[*](Or “feathered.” But Ant. Lib. 28 speaks of Typhon's numerous wings.):unkempt hair streamed on the wind from his head and cheeks; and fire flashed from his eyes. Such and so great was Typhon when, hurling kindled rocks, he made for the very heaven with hissings and shouts, spouting a great jet of fire from his mouth. But when the gods saw him rushing at heaven, they made for Egypt in flight, and being pursued they changed their forms into those of animals.[*](Compare Ant. Lib. 28; Ov. Met. 5.319ff.; Hyginus, Fab. 152; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 29 (First Vatican Mythographer 86). The story of the transformation of the gods into beasts in Egypt was probably invented by the Greeks to explain the Egyptian worship of animals, as Lucian shrewdly perceived (Lucian, De sacrificiis 14).) However Zeus pelted Typhon at a distance with thunderbolts, and at close quarters struck him down with an adamantine sickle, and as he fled pursued him closely as far as Mount Casius, which overhangs Syria. There, seeing the monster sore wounded, he grappled with him. But Typhon twined about him and gripped him in his coils, and wresting the sickle from him severed the sinews of his hands and feet, and lifting him on his shoulders carried him through the sea to Cilicia and deposited him on arrival in the Corycian cave. Likewise he put away the sinews there also, hidden in a bearskin, and he set to guard them the she-dragon Delphyne, who was a half-bestial maiden. But Hermes and Aegipan stole the sinews

and fitted them unobserved to Zeus.[*](According to Nonnus, Dionys. i.481ff., it was Cadmus who, disguised as a shepherd, wheedled the severed sinews of Zeus out of Typhon by pretending that he wanted them for the strings of a lyre, on which he would play ravishing music to the monster. The barbarous and evidently very ancient story seems to be alluded to by no other Greek writers.) And having recovered his strength Zeus suddenly from heaven, riding in a chariot of winged horses, pelted Typhon with thunderbolts and pursued him to the mountain called Nysa, where the Fates beguiled the fugitive; for he tasted of the ephemeral fruits in the persuasion that he would be strengthened thereby.[*](This story of the deception practised by the Fates on Typhon seems to be otherwise unknown.) So being again pursued he came to Thrace, and in fighting at Mount Haemus he heaved whole mountains. But when these recoiled on him through the force of the thunderbolt, a stream of blood gushed out on the mountain, and they say that from that circumstance the mountain was called Haemus.[*](Haemus, from haima (blood); hence “the Bloody Mountain.” It is said that a city of Egypt received the same name for the same reason (Stephanus Byzantius, s.v. ἡρώ ).) And when he started to flee through the Sicilian sea, Zeus cast Mount Etna in Sicily upon him. That is a huge mountain, from which down to this day they say that blasts of fire issue from the thunderbolts that were thrown.[*](As to Typhon under Mount Etna see Aesch. PB 363ff.; Pind. P. 1.17(32)ff; Ovid, Fasti iv.491ff.; Ov. Met. 5.352ff. ) So much for that subject.