Library
Apollodorus
Apollodorus. The Library. Frazer, James George, Sir, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1921.
Now Menelaus had by Helen a daughter Hermione and, according to some, a son Nicostratus;[*](Homer definitely affirms (Hom. Od. 4.12-14; compare Hom. Il. 3.174ff.) that Helen had only one child, her daughter Hermione. But according to Hesiod, whose verses are quoted by the Scholiast on Soph. El. 539, Helen afterwards bore a son Nicostratus to Menelaus. Compare Scholiast on Hom. Od. iv.11, who tells us further that according to more recent writers Helen had a son Corythus or Helenus by Alexander (Paris). According to Dictys Cretensis v.5, Helen had three sons by Alexander, namely, Bunomus, Corythus, and Idaeus, who were accidentally killed at Troy through the collapse of a vaulted roof. The Scholiast on Hom. Il. iii.175, says that the Lacedaemonians worshipped two sons of Helen, to wit, Nicostratus and Aethiolas. He further mentions, on the authority of Ariaethus, that Helen had by Menelaus a son Maraphius, from whom the Persian family of the Maraphions was descended. See Dindorf's edition of the Scholiast on the Iliad vol. i. pp. 147ff., vol. iii. p. 171. According to one account, Helen had a daughter by Theseus before she was married to Menelaus; this daughter was Iphigenia; Helen entrusted her to her sister Clytaemnestra, who reared the child and passed her off on her husband Agamemnon as her own offspring. This account of the parentage of Iphigenia was supported by the authority of Stesichorus and other poets. See Paus. 2.22.6ff.; Ant. Lib. 27. Sophocles represents Menelaus as having two children before he sailed for Troy (Soph. Elec. 539ff.).) and by a female slave Pieris, an Aetolian,
Of the sons born to Leda Castor practised the art of war, and Pollux the art of boxing;[*](Compare Hom. Il. 3.237; Hom. Od. 11.300.) and on account of their manliness they were both called Dioscuri.[*](That is, “striplings of Zeus.”) And wishing to marry the daughters of Leucippus, they carried them off from Messene and wedded them;[*](The usual tradition seems to have been that Idas and Lynceus, the sons of Aphareus, were engaged to be married to the daughters of Leucippus, who were their cousins, since Aphareus and Leucippus were brothers (see above, Apollod. 3.10.3). They invited to their wedding Castor and Pollux, who were cousins both to the bridegrooms and the brides, since Tyndareus, the human father of Castor and Pollux (see above, Apollod. 3.10.7), was a brother of Aphareus and Leucippus (see above, Apollod. 3.10.3). But at the wedding Castor and Pollux carried off the brides, and being pursued by the bridegrooms, Idas and Lynceus, they turned on their pursuers. In the fight which ensued, Castor and Lynceus were slain, and Idas was killed by Zeus with a thunderbolt. See Theocritus xxii.137ff.; Scholiast on Hom. Il. iii.243; Scholiast on Pind. N. 10.60(112); Tzetzes, Scholiast on Lycophron 546; Tzetzes, Chiliades ii.686ff.; Hyginus, Fab. 80; Ovid, Fasti v.699ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 27 (First Vatican Mythographer 77). According to Apollodorus, however, the fight between the cousins was occasioned by a quarrel arising over the division of some cattle which they had lifted from Arcadia in a joint raid. This seems to have been the version of the story which Pindar followed; for in his description of the fatal affray between the cousins (Pind. N. 10.60(112)ff.) he speaks only of anger about cattle as the motive that led Idas to attack Castor. The rape of the daughters of Leucippus by Castor and Pollux was a favourite subject in art. See Paus. 1.18.1; Paus. 3.17.3; Paus. 3.18.11; Paus. 4.31.9. The names of the damsels, as we learn from Apollodorus, were Phoebe and Hilaira. Compare Stephanus Byzantius, s.v. Ἄφιδνα ; Prop. i.2.15ff.; Hyginus, Fab. 80. At Sparta they had a sanctuary, in which young maidens officiated as priestesses and were called Leucippides after the goddesses. See Paus. 3.16.1. From an obscure gloss of Hesychius, s.v. πωλία , we may perhaps infer that these maiden priestesses, like the goddesses, were two in number, and that they were called “the colts of the Leucippides.” Further, since the name of Leucippus, the legendary father of the goddesses, means simply “White Horse,” it is tempting to suppose that the Leucippides, like their priestesses, were spoken of and perhaps conceived as white horses. More than that, Castor and Pollux, who carried off these white-horse maidens, if we may call them so, were not only constantly associated with horses, but were themselves called White Horses (λευκόπωλοι) by Pind. P. 1.66(126) and “White Colts of Zeus” by Euripides in a fragment of his lost play the Antiope. See S. Wide, Lakonische Kulte (Leipsig, 1893), pp. 331ff.; A. B. Cook, Zeus, i.442. These coincidences can hardly be accidental. They point to the worship of a pair of brother deities conceived as white horses, and married to a pair of sister deities conceived as white mares, who were served by a pair of maiden priestesses called White Colts, assisted apparently by a boy priest or priests; for a Laconian inscription describes a certain youthful Marcus Aurelius Zeuxippus as “priest of the Leucippides and neatherd (? βουαγόρ) of the Tyndarids,” that is, of Castor and Pollux. See P. Cauer, Delectus Inscriptionum Graecarum propter dialectum memorabilium, p. 17, No. 36; H. Collitz und F. Bechtel, Sammlung der griechischen DialektInschriften, iii.2, pp. 40ff., No. 4499.) and Pollux had Mnesileus by Phoebe, and