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And Acrisius had a daughter Danae by Eurydice, daughter of Lacedaemon, and Proetus had daughters, Lysippe, Iphinoe, and Iphianassa, by Stheneboea. When these damsels were grown up, they went mad,[*](Compare Bacch. 10.40-112, ed. Jebb; Hdt. 9.34; Strab. 8.3.19; Diod. 4.68; Paus. 2.7.8; Paus. 2.18.4; Paus. 5.5.10; Paus. 8.18.7ff.; Scholiast on Pind. N. 9.13 (30); Clement of Alexandria, Strom. vii.4.26, p. 844, ed. Potter; Stephanus Byzantius, s.v. Ἀζανία ; Verg. Ecl. 6.48ff.; Ov. Met. 15.325ff.; Pliny, Nat. Hist. xxv.47; Serv. Verg. Ecl. 6.48; Lactantius Placidus on Statius, Theb. iii.453; Vitruvius viii.3.21. Of these writers, Herodotus, Diodorus Siculus, and, in one passage (Paus. 2.18.4), Pausanias, speak of the madness of the Argive women in general, without mentioning the daughters of Proetus in particular. And, according to Diodorus Siculus, with whom Pausanias in the same passage (Paus. 2.18.4) agrees, the king of Argos at the time of the affair was not Proetus but Anaxagoras, son of Megapenthes. As to Megapenthes, see Apollod. 2.4.4. According to Virgil the damsels imagined that they were turned into cows; and Servius and Lactantius Placidus inform us that this notion was infused into their minds by Hera (Juno) to punish them for the airs of superiority which they assumed towards her; indeed, in one place Lactantius Placidus says that the angry goddess turned them into heifers outright. In these legends Mr. A. B. Cook sees reminiscences of priestesses who assumed the attributes and assimilated themselves to the likeness of the cow-goddess Hera. See his Zeus, i.451ff. But it is possible that the tradition describes, with mythical accessories, a real form of madness by which the Argive women, or some portion of them, were temporarily affected. We may compare a somewhat similar form of temporary insanity to which the women of the wild Jakun tribe in the Malay Peninsula are said to be liable. “A curious complaint was made to the Penghulu of Pianggu, in my presence, by a Jakun man from the Anak Endau. He stated that all the women of his settlement were frequently seized by a kind of madness—presumably some form of hysteria— and that they ran off singing into the jungle, each woman by herself, and stopped there for several days and nights, finally returning almost naked, or with their clothes all torn to shreds. He said that the first outbreak of this kind occurred a few years ago, and that they were still frequent, one usually taking place every two or three months. They were started by one of the women, whereupon all the others followed suit.” See Ivor H. N. Evans, “Further Notes on the Aboriginal Tribes of Pahang,” Journal of the Federated Malay States Museums, ix:1, January 1920, p. 27 (Calcutta, 1920).) according to Hesiod, because they would not accept the rites of Dionysus, but according to Acusilaus, because they disparaged the wooden image of Hera. In their madness they roamed over the whole Argive land, and afterwards, passing through Arcadia and the Peloponnese,

they ran through the desert in the most disorderly fashion. But Melampus, son of Amythaon by Idomene, daughter of Abas, being a seer and the first to devise the cure by means of drugs and purifications, promised to cure the maidens if he should receive the third part of the sovereignty. When Proetus refused to pay so high a fee for the cure, the maidens raved more than ever, and besides that, the other women raved with them; for they also abandoned their houses, destroyed their own children, and flocked to the desert. Not until the evil had reached a very high pitch did Proetus consent to pay the stipulated fee, and Melampus promised to effect a cure whenever his brother Bias should receive just so much land as himself. Fearing that, if the cure were delayed, yet more would be demanded of him, Proetus agreed to let the physician proceed on these terms. So Melampus, taking with him the most stalwart of the young men, chased the women in a bevy from the mountains to Sicyon with shouts and a sort of frenzied dance. In the pursuit Iphinoe, the eldest of the daughters, expired; but the others were lucky enough to be purified and so to recover their wits.[*](According to Bacch. 10.95ff., ed. Jebb, the father of the damsels vowed to sacrifice twenty red oxen to the Sun, if his daughters were healed: the vow was heard, and on the intercession of Artemis the angry Hera consented to allow the cure.) Proetus gave them in marriage to Melampus and Bias, and afterwards begat a son, Megapenthes.

Bellerophon, son of Glaucus, son of Sisyphus, having accidentally killed his brother Deliades or, as some say, Piren, or, as others will have it, Alcimenes,

came to Proetus and was purified.[*](Compare Tzetzes, Scholiast on Lycophron 17; Tzetzes, Chiliades vii.810ff.; Scholiast on Hom. Il. vi.155. According to one account, mentioned by these writers, Bellerophon received his name (meaning slayer of Bellerus) because he had slain a tyrant of Corinth called Bellerus.) And Stheneboea fell in love with him,[*](In the following story of Bellerophon, our author follows Hom. Il. 6.155ff. (where the wife of Proetus is called Antia instead of Stheneboea). Compare Tzetzes, Scholiast on Lycophron 17; Tzetzes, Chiliades vii.816ff.; Zenobius, Cent. ii.87 (who probably followed Apollodorus); Hyginus, Fab. 57; Hyginus, Ast. ii.18; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 24, 119 (First Vatican Mythographer 71, 72; Second Vatican Mythographer 131). Euripides composed a tragedy on the subject called Stheneboea. See TGF (Nauck 2nd ed.), pp. 567ff. According to Tzetzes (Scholiast on Lycophron 17), Iobates refrained from slaying Bellerophon with his own hand in virtue of an old custom which forbade those who had eaten together to kill each other.) and sent him proposals for a meeting; and when he rejected them, she told Proetus that Bellerophon had sent her a vicious proposal. Proetus believed her, and gave him a letter to take to Iobates, in which it was written that he was to kill Bellerophon. Having read the letter, Iobates ordered him to kill the Chimera, believing that he would be destroyed by the beast, for it was more than a match for many, let alone one; it had the fore part of a lion, the tail of a dragon, and its third head, the middle one, was that of a goat, through which it belched fire. And it devastated the country and harried the cattle; for it was a single creature with the power of three beasts. It is said, too, that this Chimera was bred by Amisodarus, as Homer also affirms,[*](Hom. Il. 16.328ff.) and that it was begotten by Typhon on Echidna, as Hesiod relates.[*](Hes. Th. 319ff.)

So Bellerophon mounted

his winged steed Pegasus, offspring of Medusa and Poseidon, and soaring on high shot down the Chimera from the height.[*](For the combat of Bellerophon with the Chimera, see Hom. Il. 6.179ff.; Hes. Th. 319ff.; Pind. O. 13.84(120)ff. ; Hyginus, Fab. 57.) After that contest Iobates ordered him to fight the Solymi, and when he had finished that task also, he commanded him to combat the Amazons. And when he had killed them also, he picked out the reputed bravest of the Lycians and bade them lay an ambush and slay him. But when Bellerophon had killed them also to a man, Iobates, in admiration of his prowess, showed him the letter and begged him to stay with him; moreover he gave him his daughter Philonoe,[*](Anticlia, according to the Scholiast on Pind. O. 9.59(82); Cassandra, according to the Scholiast on Hom. Il. vi.155.) and dying bequeathed to him the kingdom.

When Acrisius inquired of the oracle how he should get male children, the god said that his daughter would give birth to a son who would kill him.[*](The following legend of Perseus (Apollod. 2.4.1-4) seems to be based on that given by Pherecydes in his second book, which is cited as his authority by the Scholiast on Ap. Rhod., Argon. iv.1091, 1515, whose narrative agrees closely with that of Apollodorus. The narrative of Apollodorus is quoted, for the most part verbally, but as usual without acknowledgment, by Zenobius, Cent. i.41, who, however, like the Scholiast on Ap. Rhod., Argon. iv.1091, 1515, passes over in silence the episode of Andromeda. Compare Tzetzes, Scholiast on Lycophron 838 (who may have followed Apollodorus); Scholiast on Hom. Il. xiv.319. The story of Danae, the mother of Perseus, was the theme of plays by Sophocles and Euripides. See TGF (Nauck 2nd ed.), pp. 143ff., 168ff., 453ff. The Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp. 38ff., 115ff. ) Fearing that, Acrisius built a brazen chamber

under ground and there guarded Danae.[*](Compare Soph. Ant. 944ff. Horace represents Danae as shut up in a brazen tower (Hor. Carm. 3.16.1ff.).) However, she was seduced, as some say, by Proetus, whence arose the quarrel between them;[*](That is, between Acrisius and Proetus. See above, Apollod. 2.2.1.) but some say that Zeus had intercourse with her in the shape of a stream of gold which poured through the roof into Danae's lap. When Acrisius afterwards learned that she had got a child Perseus, he would not believe that she had been seduced by Zeus, and putting his daughter with the child in a chest, he cast it into the sea. The chest was washed ashore on Seriphus, and Dictys took up the boy and reared him.

Polydectes, brother of Dictys, was then king of Seriphus and fell in love with Danae, but could not get access to her, because Perseus was grown to man's estate. So he called together his friends, including Perseus, under the pretext of collecting contributions towards a wedding gift for Hippodamia, daughter of Oenomaus.[*](That is, he pretended to be a suitor for the hand of Hippodamia and to be collecting a present for her, such as suitors were wont to offer to their brides. As to Hippodamia and her suitors, see Apollod. E.2.4ff. ) Now Perseus having declared that he would not stick even at the Gorgon's head, Polydectes required the others to furnish horses, and not getting horses from Perseus ordered him to bring the Gorgon's head. So under the guidance of Hermes and Athena he made his way to the daughters of Phorcus, to wit, Enyo, Pephredo, and Dino; for Phorcus had them by Ceto, and they were sisters of the Gorgons, and old women from their birth.[*](As to the Phorcides, compare Hes. Th. 270ff.; Aesch. PB 794ff.; Eratosthenes, Cat. 22; Ov. Met. 4.774ff.; Hyginus, Ast. ii.12. Aeschylus wrote a satyric play on the subject. See TGF (Nauck 2nd ed.), pp. 83ff. ) The three had but one eye and one

tooth, and these they passed to each other in turn. Perseus got possession of the eye and the tooth, and when they asked them back, he said he would give them up if they would show him the way to the nymphs. Now these nymphs had winged sandals and the kibisis, which they say was a wallet. [ But Pindar and Hesiod in The Shield say of Perseus:—[*](Hes. Sh. 223ff.)

1. “ But all his back had on the head of a dread monster,
2. < The Gorgon,> and round him ran the kibisis. ”

Hesiod, Shield of Hercules, 223-4. The kibisis is so called because dress and food are deposited in it. ][*](The word κίβισις is absurdly derived by the writer from κεῖσθαι and ἐσθής. The gloss is probably an interpolation.) They had also the cap of Hades. When the Phorcides had shown him the way, he gave them back the tooth and the eye, and coming to the nymphs got what he wanted. So he slung the wallet (kibisis) about him, fitted the sandals to his ankles, and put the cap on his head. Wearing it, he saw whom he pleased, but was not seen by others. And having received also from Hermes an adamantine sickle he flew to the ocean and caught the Gorgons asleep. They were Stheno, Euryale, and Medusa. Now Medusa alone was mortal; for that reason Perseus was sent to fetch her head. But the Gorgons had heads twined about with the scales of dragons, and great tusks like swine's, and brazen hands, and golden wings, by which they flew; and they turned to stone such as beheld them. So Perseus stood over them as they slept, and while Athena guided his hand and he looked with averted gaze on a brazen shield, in which he beheld the image of the Gorgon,[*](Compare Ov. Met. 4.782ff. ) he beheaded her. When her head was cut off, there sprang from the Gorgon the winged horse Pegasus and Chrysaor, the father of Geryon; these she had by Poseidon.[*](Compare Hes. Th. 280ff.; Ov. Met. 4.784ff., vi.119ff.; Hyginus, Fab. 151.)

So Perseus put the head of Medusa in the wallet (kibisis) and went back again; but the Gorgons started up from their slumber and pursued Perseus: but they could not see him on account of the cap, for he was hidden by it. Being come to Ethiopia, of which Cepheus was king, he found the king's daughter Andromeda set out to be the prey of a sea monster.[*](For the story of Andromeda, see Tzetzes, Scholiast on Lycophron 836; Conon 40 (who rationalizes the story); Eratosthenes, Cat. 16, 17, and 36; Ov. Met. 4.665ff.; Hyginus, Fab. 64; Hyginus, Ast. ii.11; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 24ff. (First Vatican Mythographer 73). According to the first two of these writers, the scene of the tale was laid at Joppa. The traces of Andromeda's fetters were still pointed out on the rocks at Joppa in the time of Josephus (Jos. Bell. Jud. iii.9.2). Sophocles and Euripides composed tragedies on the subject, of which some fragments remain. See TGF (Nauck 2nd ed.), pp. 157ff., 392ff.; The Fragments of Sophocles, ed. A. C. Pearson, i.78ff. ) For Cassiepea, the wife of Cepheus, vied with the Nereids in beauty and boasted to be better than them all; hence the Nereids were angry, and Poseidon, sharing their wrath, sent a flood and a monster to invade the land. But Ammon having predicted deliverance from the calamity if Cassiepea's daughter Andromeda were exposed as a prey to the monster, Cepheus was compelled by the Ethiopians to do it, and he bound his daughter to a rock. When Perseus beheld her, he loved her and promised Cepheus that he would

kill the monster, if he would give him the rescued damsel to wife. These terms having been sworn to, Perseus withstood and slew the monster and released Andromeda. However, Phineus, who was a brother of Cepheus, and to whom Andromeda had been first betrothed, plotted against him; but Perseus discovered the plot, and by showing the Gorgon turned him and his fellow conspirators at once into stone. And having come to Seriphus he found that his mother and Dictys had taken refuge at the altars on account of the violence of Polydectes; so he entered the palace, where Polydectes had gathered his friends, and with averted face he showed the Gorgon's head; and all who beheld it were turned to stone, each in the attitude which he happened to have struck. Having appointed Dictys king of Seriphus, he gave back the sandals and the wallet (kibisis) and the cap to Hermes, but the Gorgon's head he gave to Athena. Hermes restored the aforesaid things to the nymphs and Athena inserted the Gorgon's head in the middle of her shield. But it is alleged by some that Medusa was beheaded for Athena's sake; and they say that the Gorgon was fain to match herself with the goddess even in beauty.

Perseus hastened with Danae and Andromeda to Argos in order that he might behold Acrisius. But he, learning of this and dreading the oracle,[*](That is, the oracle which declared that he would be killed by the son of Danae. See above, Apollod. 2.4.1.)

forsook Argos and departed to the Pelasgian land. Now Teutamides, king of Larissa, was holding athletic games in honor of his dead father, and Perseus came to compete. He engaged in the pentathlum, but in throwing the quoit he struck Acrisius on the foot and killed him instantly.[*](Compare Paus. 2.16.2.) Perceiving that the oracle was fulfilled, he buried Acrisius outside the city,[*](According to another account, the grave of Acrisius was in the temple of Athena on the acropolis of Larissa. See Clement of Alexandria, Protrept. iii.45, p. 39, ed. Potter.) and being ashamed to return to Argos to claim the inheritance of him who had died by his hand, he went to Megapenthes, son of Proetus, at Tiryns and effected an exchange with him, surrendering Argos into his hands.[*](As to this exchange of kingdoms, compare Paus. 2.16.3.) So Megapenthes reigned over the Argives, and Perseus reigned over Tiryns, after fortifying also Midea and Mycenae.[*](As to the fortification or foundation of Mycenae by Perseus, see Paus. 2.15.4, Paus. 2.16.3.)

And he had sons by Andromeda: before he came to Greece he had Perses, whom he left behind with Cepheus ( and from him it is said that the kings of Persia are descended); and in Mycenae he had Alcaeus and Sthenelus and Heleus and Mestor and Electryon,[*](As to the sons of Perseus and Andromeda, compare Scholiast on Hom. Il. xix.116; Scholiast on Ap. Rhod., Argon. i.747. The former agrees with Apollodorus as to the five sons born to Perseus in Mycenae, except that he calls one of them Aelius instead of Heleus; the latter mentions only four sons, Alcaeus, Sthenelus, Mestor, and Electryon.) and a daughter Gorgophone, whom Perieres married.[*](See below, Apollod. 3.10.3.)

Alcaeus had a son Amphitryon and a daughter Anaxo by Astydamia, daughter of Pelops; but some say he had them by Laonome, daughter of Guneus, others that he had them by Hipponome, daughter of Menoeceus; and Mestor had Hippothoe by Lysidice, daughter of Pelops. This Hippothoe was carried off by Poseidon, who brought her to the Echinadian Islands, and there had intercourse with her, and begat Taphius, who colonized Taphos and called the people Teleboans, because he had gone far[*](The name Teleboans is derived by the writer from “telou ebē” (τηλοῦ ἔβη), “he went far.” The same false etymology is accepted by Tzetzes, Scholiast on Lycophron 932;. Strabo says (Strab. 10.2.20) that the Taphians were formerly called Teleboans.) from his native land. And Taphius had a son Pterelaus, whom Poseidon made immortal by implanting a golden hair in his head.[*](See below, Apollod. 2.4.7.) And to Pterelaus were born sons, to wit, Chromius, Tyrannus, Antiochus, Chersidamas, Mestor, and Eueres. Electryon married Anaxo, daughter of Alcaeus,[*](Thus Electryon married his niece, the daughter of his brother Alcaeus (see above, Apollod. 2.4.5). Similarly Butes is said to have married the daughter of his brother Erechtheus (Apollod. 3.15.1), and Phineus is reported to have been betrothed to the daughter of his brother Cepheus (Apollod. 2.4.3). Taken together, these traditions perhaps point to a custom of marriage with a niece, the daughter of a brother.) and begat a daughter Alcmena,[*](According to another account, the mother of Alcmena was a daughter of Pelops (Eur. Herc. 210ff.), her name being variously given as Lysidice (Scholiast on Pind. O. 7.27(49);; Plut. Thes. 6) and Eurydice (Diod. 4.9.1).) and sons, to wit, Stratobates, Gorgophonus, Phylonomus, Celaeneus, Amphimachus, Lysinomus, Chirimachus, Anactor, and Archelaus; and after these he had also a bastard son, Licymnius, by a Phrygian woman Midea.[*](Compare Scholiast on Pind. O. 7.27(49).) Sthenelus had daughters, Alcyone and Medusa, by Nicippe,[*](According to other accounts, her name was Antibia (Scholiast on Hom. Il. xix.119) or Archippe (Tzetzes, Chiliades ii.172, 192).) daughter of Pelops; and he had afterwards a son Eurystheus, who reigned also over Mycenae. For when Hercules was about to be born, Zeus declared among the gods that the descendant of Perseus then about to be born would reign over Mycenae, and Hera out of jealousy persuaded the Ilithyias to retard Alcmena's delivery,[*](Compare Hom. Il. 19.95-133, where (v. 119) the Ilithyias, the goddesses of childbirth, are also spoken of in the plural. According to Ov. Met. 9.292ff., the goddess of childbirth (Lucina, the Roman equivalent of Ilithyia) delayed the birth of Herakles by sitting at the door of the room with crossed legs and clasped hands until, deceived by a false report that Alcmena had been delivered, she relaxed her posture and so allowed the birth to take place. Compare Paus. 9.11.3; Ant. Lib. 29, according to whom it was the Fates and Ilithyia who thus retarded the birth of Herakles. Among the Efiks and Ibibios, of Southern Nigeria, “the ancient custom still obtains that locks should be undone and knots untied in the house of a woman who is about to bear a babe, since all such are thought, by sympathetic magic, to retard delivery. A case was related of a jealous wife, who, on the advice of a witch doctor versed in the mysteries of her sex, hid a selection of padlocks beneath her garments, then went and sat down near the sick woman's door and surreptitiously turned the key in each. She had previously stolen an old waist-cloth from her rival, which she knotted so tightly over and over that it formed a ball, and, as an added precaution, she locked her fingers closely together and sat with crossed legs, exactly as did Juno Lucina of old when determined to prevent the birth of the infant Herakles” (D. Amaury Talbot, Woman's Mysteries of a Primitive People, the Ibibios of Southern Nigeria (London, etc. 1915), p. 22). See further Taboo and the Perils of the Soul, pp. 294ff. ) and contrived that Eurystheus, son of Sthenelus, should be born a seven-month child.[*](Compare Scholiast on Hom. Il. xix.119; Tzetzes, Chiliades ii.172ff., 192ff. )

When Electryon reigned over Mycenae, the sons of Pterelaus came with some Taphians and claimed the kingdom of Mestor, their maternal grandfather,[*](Taphius, the father of Pterelaus, was a son of Hippothoe, who was a daughter of Mestor. See above, Apollod. 2.4.5. Thus Mestor was not the maternal grandfather, but the great-grandfather of the sons of Pterelaus. Who the maternal grandfather of the sons of Pterelaus was we do not know, since the name of their mother is not recorded. The words “their maternal grandfather” are probably a gloss which has crept into the text. See the Critical Note. Apart from the difficulty created by these words, it is hard to suppose that Electryon was still reigning over Mycenae at the time of this expedition of the sons of Pterelaus, since, being a son of Perseus, he was a brother of their great-grandfather Mestor.) and as Electryon paid no heed to the claim,

they drove away his kine; and when the sons of Electryon stood on their defence, they challenged and slew each other.[*](Compare Ap. Rhod., Argon. i.747-751, with the Scholiast on Ap. Rhod., Argon. i.747; Tzetzes, Scholiast on Lycophron 932, whose account seems based on that of Apollodorus.) But of the sons of Electryon there survived Licymnius, who was still young; and of the sons of Pterelaus there survived Everes, who guarded the ships. Those of the Taphians who escaped sailed away, taking with them the cattle they had lifted, and entrusted them to Polyxenus, king of the Eleans; but Amphitryon ransomed them from Polyxenus and brought them to Mycenae. Wishing to avenge his sons' death, Electryon purposed to make war on the Teleboans, but first he committed the kingdom to Amphitryon along with his daughter Alcmena, binding him by oath to keep her a virgin until his return.[*](Compare Hes. Sh. 14ff., where it is said that Amphitryon might not go in to his wife Alcmena until he had avenged the death of her brothers, the sons of Electryon, who had been slain in the fight with the Taphians. The tradition points to a custom which enjoined an avenger of blood to observe strict chastity until he had taken the life of his enemy.) However, as he was receiving the cows back, one of them charged, and Amphitryon threw at her the club which he had in his hands. But the club rebounded from the cow's horns and striking Electryon's head killed him.[*](A similar account of the death of Electryon is given by Tzetzes, Scholiast on Lycophron 932, who seems to follow Apollodorus. According to this version of the legend, the slaying of Electryon by Amphitryon was purely accidental. But according to Hes. Sh. 11ff.; Hes. Sh. 79ff., the two men quarrelled over the cattle, and Amphitryon killed Electryon in hot blood. Compare the Scholiast on Hom. Il. xiv.323.) Hence Sthenelus laid hold of this pretext to banish Amphitryon from the whole of Argos, while he himself seized the throne of Mycenae and Tiryns; and he entrusted Midea to Atreus and Thyestes, the sons of Pelops, whom he had sent for. 0 Amphitryon went with Alcmena and Licymnius to Thebes and was purified by Creon[*](That is, for the killing of Electryon. Compare Hes. Sh. 79ff.; Tzetzes, Scholiast on Lycophron 932; Eur. Herc. 16ff. ) and gave his sister Perimede to Licymnius. And as Alcmena said she would marry him when he had avenged her brothers' death, Amphitryon engaged to do so, and undertook an expedition against the Teleboans, and invited Creon to assist him. Creon said he would join in the expedition if Amphitryon would first rid the Cadmea of the vixen; for a brute of a vixen was ravaging the Cadmea.[*](The animal had its lair at Teumessus, and hence was known as the Teumessian fox. See Paus. 9.19.1; Ant. Lib. 41; Apostolius, Cent. xvi.42; Suidas, s.v. Τευμησία ; Tzetzes, Chiliades i.553ff. (who refers to Apollodorus as his authority); Ov. Met. 7.762ff. By an easy application of the rationalistic instrument, which cuts so many mythological knots, the late Greek writer Palaephatus (De Incredib. 8) converted the ferocious animal into a gentleman (καλὸς κἀγαθὸς) named Fox, of a truculent disposition and predatory habits, who proved a thorn in the flesh to the Thebans, until Cephalus rid them of the nuisance by knocking him on the head.) But though Amphitryon undertook the task, it was fated that nobody should catch her.

As the country suffered thereby, the Thebans every month exposed a son of one of the citizens to the brute, which would have carried off many if that were not done. So Amphitryon

betook him to Cephalus, son of Deioneus, at Athens, and persuaded him, in return for a share of the Teleboan spoils, to bring to the chase the dog which Procris had brought from Crete as a gift from Minos[*](As to Procris, see below, Apollod. 3.15.1.); for that dog was destined to catch whatever it pursued. So then, when the vixen was chased by the dog, Zeus turned both of them into stone. Supported by his allies, to wit, Cephalus from Thoricus in Attica, Panopeus from Phocis, Heleus, son of Perseus, from Helos in Argolis, and Creon from Thebes, Amphitryon ravaged the islands of the Taphians. Now, so long as Pterelaus lived, he could not take Taphos; but when Comaetho, daughter of Pterelaus, falling in love with Amphitryon, pulled out the golden hair from her father's head, Pterelaus died,[*](Compare Tzetzes, Scholiast on Lycophron 932. For the similar story of Nisus and his daughter Megara, see below, Apollod. 3.15.8.) and Amphitryon subjugated all the islands. He slew Comaetho, and sailed with the booty to Thebes,[*](In the sanctuary of Ismenian Apollo at Thebes, the historian Herodotus saw a tripod bearing an inscription in “Cadmean letters,” which set forth that the vessel had been dedicated by Amphitryon from the spoils of the Teleboans. See Hdt. 5.59. Among the booty was a famous goblet which Poseidon had given to his son Teleboes, and which Teleboes had given to Pterelaus. See Athenaeus xi.99, p. 498 C; Plaut. Amph. 256ff. For the expedition of Amphitryon against the Teleboans or Taphians, see also Strab. 10.2.20; Paus. 1.37.6; Plaut. Amph. 183-256.) and gave the islands to Heleus and Cephalus; and they founded cities named after themselves and dwelt in them.