Library
Apollodorus
Apollodorus. The Library. Frazer, James George, Sir, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1921.
They first laid waste the surrounding villages; then, when the Thebans advanced against them, led
But the Argives, on learning afterwards the flight of the Thebans, entered the city and collected the booty, and pulled 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 that, if they took Thebes, they would dedicate to him the fairest of the spoils.[*](Compare Diod. 4.66.6 (who gives the name of Tiresias's daughter as Daphne, not Manto); Paus. 7.3.3; Paus. 9.33.2; Scholiast on Ap. Rhod., Argon. i.308.)
After the capture of Thebes, when Alcmaeon learned that his mother Eriphyle had been bribed
Being apprized of Alcmaeon's untimely end and courted by Zeus, Callirrhoe requested that the sons she had by Alcmaeon might be full grown in order to avenge their father's murder. And being suddenly full-grown, the sons went forth to right their father's wrong.[*](Compare Ov. Met. 9.413ff. ) Now Pronous and Agenor, the sons of Phegeus,[*](Paus. 8.24.10 calls them Temenus and Axion.) carrying the necklace and robe to Delphi to dedicate them, turned in at the house of Agapenor at the same time as Amphoterus and
Having acquainted their mother with these things, they went to Delphi and dedicated the necklace and robe[*](According to Paus. 8.24.10; Paus. 9.41.2, it was the sons of Phegeus, not the sons of Alcmaeon, who dedicated the necklace at Delphi. The necklace, or what passed for it, was preserved at Delphi 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 the sacred treasures, by the unscrupulous Phocian leader, Phayllus. See Parthenius, Narrat. 25 (who quotes Phylarchus as his authority); Athenaeus vi.22, p. 232 DE (who quotes the thirtieth book of the history of Ephorus as his authority).) according to the injunction of Achelous. Then they journeyed to Epirus, collected settlers, and colonized Acarnania.[*](Compare Thuc. 2.102.9; Paus. 8.24.9, who similarly derive the name of Acarnania from Acarnan, son of Alcmaeon. Pausanias says that formerly the people were called Curetes.) But Euripides says[*](The reference is no doubt to one of the two lost tragedies which Euripides composed under the title Alcmaeon. See TGF (Nauck 2nd ed.), pp. 479ff. ) that in the time of his madness Alcmaeon begat two children, Amphilochus and a daughter Tisiphone, by Manto, daughter of Tiresias, and that he brought the babes to Corinth and gave them to Creon, king of Corinth, to bring up; and that on account of her extraordinary comeliness Tisiphone was sold as a slave by Creon's spouse, who feared that Creon might make her his wedded wife. But Alcmaeon bought her and kept her as a handmaid, not knowing that she was his daughter, and coming to Corinth to get back his children he recovered his son also. And Amphilochus colonized
Let us now return to Pelasgus, who, Acusilaus says, was a son of Zeus and Niobe, as we have supposed,[*](See above, Apollod. 2.1.1.) but Hesiod declares him to have been a son of the soil. He had a son Lycaon[*](The following passage about Lycaon and his sons, down to and including the notice of Deucalion's flood, is copied, to a great extent verbally, by Tzetzes (Scholiast on Lycophron 481), who mentions Apollodorus by name as his authority. For another and different list of Lycaon's sons, see Paus. 8.3.1ff., who calls Nyctimus the eldest son of Lycaon, whereas Apollodorus calls him the youngest (see below). That the wife of Pelasgus and mother of Lycaon was Cyllene is affirmed by the Scholiast on Eur. Or. 1645.) by Meliboea, daughter of Ocean or, as others say, by a nymph Cyllene; and Lycaon, reigning over the Arcadians, begat by many wives fifty sons, to wit: Melaeneus, Thesprotus, Helix, Nyctimus, Peucetius, Caucon, Mecisteus, Hopleus, Macareus, Macednus, Horus, Polichus, Acontes, Evaemon, Ancyor, Archebates, Carteron, Aegaeon, Pallas, Eumon, Canethus, Prothous, Linus, Coretho, Maenalus, Teleboas, Physius, Phassus, Phthius, Lycius, Halipherus, Genetor, Bucolion, Socleus, Phineus, Eumetes, Harpaleus, Portheus, Plato, Haemo, Cynaethus, Leo, Harpalycus, Heraeeus, Titanas, Mantineus, Clitor, Stymphalus, Orchomenus, --- These exceeded all men in pride
But when Nyctimus succeeded to the kingdom, there occurred the flood in the age of Deucalion;[*](See above, Apollod. 1.7.2.) some said that it was occasioned by the impiety of Lycaon's sons. But Eumelus and some others say that Lycaon had also a daughter Callisto;[*](As to the love of Zeus for Callisto, daughter of Lycaon, her transformation into a bear, and finally into the constellation of the Bear, see Paus. 1.25.1; Paus. 8.3.6ff.; Eratosthenes, Cat. 1; Libanius, in Westermann's Mythographi Graeci, Appendix Narrationum, 34, p. 374; Tzetzes, Scholiast on Lycophron 481; Hyginus, Fab. 155, 176, and 177; Ov. Met. 2.409-507; Serv. Verg. G. 1.138; Lactantius Placidus on Statius, Theb. iii.685; Scholia in Caesaris Germanici Aratea, p. 381, ed. F. Eyssenhardt (in his edition of Martianus Capella); Scriptores rerum mythicarum Latini, ed. Bode, i. p. 5 (First Vatican Mythographer 17; vol. ii. p. 94, Second Vatican Mythographer 58). The transformation of Callisto into a bear is variously ascribed to the amorous Zeus himself, to the jealous Hera, and to the indignant Artemis. The descent of the Arcadians from a bear-woman through a son Arcas, whose name was popularly derived from the Greek ἄρκτος, “a bear,” has sometimes been adduced in favour of the view that the Arcadians were a totemic people with the bear for their totem. See Andrew Lang, Myth, Ritual and Religion (London, 1887), ii.211ff. ) though Hesiod says she was one of the nymphs, Asius that she was a daughter of Nycteus, and Pherecydes that she was a daughter of Ceteus.[*](The Tegean historian Araethus also described the mother of Arcas as the daughter of Ceteus; according to him she was the granddaughter, not the daughter, of Lycaon, and her name was Megisto, not Callisto. But he agreed in the usual tradition that the heroine had been transformed into a bear, and he seems to have laid the scene of the transformation at Nonacris in northern Arcadia. See Hyginus, Ast. ii.1. According to a Scholiast on Eur. Or. 1646, Callisto, mother of Arcas, was a daughter of Ceteus by Stilbe.) She was a companion of Artemis in the chase, wore the same garb, and swore to her to remain a maid. Now Zeus loved her and, having assumed the likeness, as some say, of Artemis, or, as others say, of Apollo, he shared her bed against her will, and wishing to escape the notice of Hera, he turned her into a bear. But Hera persuaded Artemis to shoot her down as a wild beast. Some say, however, that Artemis shot her down because she did not keep her
Arcas had two sons, Elatus and Aphidas, by Leanira, daughter of Amyclas, or by Meganira, daughter of Croco, or, according to Eumelus, by a nymph Chrysopelia.[*](As to the sons of Arcas, and the division of Arcadia among them, see Paus. 8.4.1ff. According to Pausanias, Arcas had three sons, Azas, Aphidas, and Elatus by Erato, a Dryad nymph; to Azas his father Arcas assigned the district of Azania, to Aphidas the city of Tegea, and to Elatus the mountain of Cyllene.) These divided the land between them, but Elatus had all the power, and he begat Stymphalus and Pereus by Laodice, daughter of Cinyras, and Aphidas had a son Aleus and a daughter Stheneboea, who was married to Proetus. And Aleus had a daughter Auge and two sons, Cepheus and Lycurgus, by Neaera, daughter of Pereus. Auge was seduced by Hercules[*](For the story of Auge and Telephus, see above, Apollod. 2.7.4.) and hid her 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 Atalanta[*](For the story of Atalanta, and how her suitor won her by the bait of the golden apples, see Theocritus ii i.40-42; Hyginus, Fab. 185; Ov. Met. 10.560-680; Serv. Verg. A. 3.113; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 14, 91 (First Vatican Mythographer 39; Second Vatican Mythographer 47). As Apollodorus points out, there was a difference of opinion as to the name of Atalanta's father. According to Callimachus, Hymn to Artemis 215 and the First and Second Vatican Mythographers (Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 54, 124), he was Iasius; according to Ael., Var. Hist. xiii.1, he was Iasion. Prop. i.1.10 seems to agree with Apollodorus that her father was Iasus, for he calls Atalanta by the patronymic Iasis. But according to Diod. 4.34.4, Diod. 4.65.4, Paus. 8.35.10, Hyginus, and Ovid, her father was Schoeneus. Hesiod also called him Schoeneus (see Apollodorus, below), and the later writers just mentioned probably accepted the name on his authority. According to Euripides, as we learn from Apollodorus (see below), the name of the heroine's father was Maenalus. The suckling of Atalanta by the bear, and the unsuccessful assault on her by the two centaurs, Hylaeus and Rhoecus, are described, with a wealth of picturesque detail, by Aelian (Ael., Var. Hist. xiii.1), who does not, however, mention her wedding race. The suitor who won the coy maiden's hand by throwing down the golden apples is called Hippomenes by most writers (Theocritus, Hyginus, Ovid, Servius, First and Second Vatican Mythographers). Herein later writers may have followed Euripides, who, as we learn from Apollodorus (see below), also called the successful suitor Hippomanes. But by Prop. i.1.9 and Ovid, Ars Am. ii.188 the lover is called Milanion, which nearly agrees with the form Melanion adopted by Apollodorus. Pausanias seems also to have agreed with Apollodorus on this point, for he tells us (Apollod. 3.12.9) that Parthenopaeus, who was a son of Atalanta (see below), had Melanion for his father.) by Clymene, daughter of Minyas. This Atalanta was exposed by her father, because he desired male children; and a she bear came often and gave her suck, till hunters found her and brought her up among themselves. Grown to womanhood, Atalanta kept herself a virgin, and hunting in the wilderness she remained always under arms. The centaurs Rhoecus and Hylaeus tried to force her, but were shot down and killed by her. She went moreover with the chiefs to hunt the Calydonian boar, and at the games held in honor of Pelias she wrestled with