Library
Apollodorus
Apollodorus. The Library. Frazer, James George, Sir, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1921.
But Catreus, son of Minos, had three daughters, Aerope, Clymene, and Apemosyne, and a son, Althaemenes.[*](The tragic story of the involuntary parricide of Althaemenes is similarly told by Diod. 5.59.1-4, who says that this murderer of his father and of his sister was afterwards worshipped as a hero in Rhodes.) When Catreus inquired of the oracle how his life should end, the god said that he would die by the hand of one of his children. Now Catreus hid the oracles, but Althaemenes heard of them, and fearing to be his father's murderer, he set out from Crete with his sister Apemosyne, and put in at a place in Rhodes, and having taken possession of it he called it Cretinia. And having ascended the mountain called Atabyrium, he beheld the islands round about; and descrying Crete also and calling to mind the gods of his fathers he founded an altar of Atabyrian Zeus.[*](As to Atabyrian Zeus and his sanctuary on Mount Atabyrium, Atabyrum, or Atabyris, the highest mountain in Rhodes, see Pind. O. 7.87(159)ff.; Polybius vii.27.7, ed. L. Dindorf; Appian, Mithridat. 26; Strab. 14.2.12; Diod. 5.59.2; Lactantius, Divin. Inst. i.22. Diodorus Siculus tells us that the sanctuary, crowning a lofty peak, was highly venerated down to his own time, and that the island of Crete was visible from it in the distance. Some rude remains of the temple, built of grey limestone, still exist on a summit a little lower than the highest. See H. F. Tozer, The Islands of the Aegean (Oxford, 1890), pp. 220ff.; Cecil Torr, Rhodes in Ancient Times, (Cambridge, 1885), pp. 1, 75. Atabyrian Zeus would seem to have been worshipped in the form of a bull; for it is said that there were bronze images of cattle on the mountain, which bellowed when some evil was about to befall the state, and small bronze figures of bulls are still sometimes found on the mountain. See Tzetzes, Chiliades iv.390ff.; Scholiast on Pind. O. 7.87(159); Cecil Torr, op. cit. p. 76, with plate 4. Further, we know from Greek inscriptions found in the island that there was a religious association which took its name of The Atabyriasts from the deity; and one of these inscriptions (No. 31) records a dedication of oxen or bulls (τοὺς βοῦς) to the god. See Inscriptiones Graecae Insularum Rhodi, Chalces, Carpathi, cum Saro Casi, ed. F. Hiller de Gaertringen (Berlin, 1895), Nos. 31, 161, 891. The oxen so dedicated were probably bronze images of the animals, such as are found in the island, though Dittenberger thought that they were live oxen destined for sacrifice. See his paper, De sacris Rhodiorum Commentatio altera (Halle, 1887), pp. viii.ff. The worship of Atabyrian Zeus may well have been of Phoenician origin, for we have seen that there was a Phoenician colony in Rhodes (see above, Apollod. 3.1.1 note), and the name Atabyrian is believed to be Semitic, equivalent to the Hebrew Tabor. See Encyclopaedia Biblica, s. v. “Tabor,” vol. iii. col. 4881ff. Compare A. B. Cook, Zeus, i.642ff. ) But not long afterwards he
And Catreus gave Aerope and Clymene to Nauplius to sell into foreign lands; and of these two Aerope became the wife of Plisthenes, who begat Agamemnon and Menelaus; and Clymene became the wife of Nauplius, who became the father of Oeax and Palamedes. But afterwards in the grip of old age Catreus yearned to transmit the kingdom to his son Althaemenes, and went for that purpose to Rhodes. And having landed from the ship with the heroes at a desert place of the island, he was chased by the cowherds, who imagined that they were pirates on a raid. He told them the truth, but they could not hear him for the barking of the dogs, and while they pelted him Althaemenes arrived
To Deucalion were born Idomeneus and Crete and a bastard son Molus.[*](Compare Diod. 5.79.4.) But Glaucus, while he was yet a child, in chasing a mouse fell into a jar of honey and was drowned.[*](Glaucus was a son of Minos and Pasiphae. See above, Apollod. 3.1.2. For the story of his death and resurrection, see Tzetzes, Scholiast on Lycophron 811; Apostolius, Cent. v.48; Palaephatus, De incredib. 27; Hyginus, Fab. 136; Hyginus, Ast. ii.14. Sophocles and Euripides composed tragedies on the subject. See TGF (Nauck 2nd ed.), pp. 216ff., 558ff.; The Fragments of Sophocles, ed. A. C. Pearson, vol. ii. pp. 56ff. ) On his disappearance Minos made a great search and consulted diviners as to how he should find him. The Curetes told him that in his herds he had a cow of three different colors, and that the man who could best describe that cow's color would also restore his son to him alive.[*](The cow or calf (for so Hyginus describes it) was said to change colour twice a day, or once every four hours, being first white, then red, and then black. The diviner Polyidus solved the riddle by comparing the colour of the animal to a ripening mulberry, which is first white, then red, and finally black. See Hyginus, Fab. 136; Tzetzes, Scholiast on Lycophron 811; Sophocles, quoted by Athenaeus ii.36, p. 51 D, and Bekker's Anecdota Graeca, i. p. 361, lines 20ff.; The Fragments of Sophocles, ed. A. C. Pearson, ii.60, frag. 395.) So when the diviners were assembled, Polyidus, son of Coeranus, compared the color of the cow to the fruit of the bramble, and being compelled to seek for the child he found him by means of a sort of divination.[*](He is said to have discovered the drowned boy by observing an owl which had perched on a wine-cellar and was driving away bees. See Hyginus, Fab. 136. Compare Ael., Nat. Anim. v.2, from which it would seem that Hyginus here followed the tragedy of Polyidus by Euripides.) But Minos declaring that he must recover him alive, he was shut up with the dead body. And while he was in great perplexity, he saw a serpent going towards the corpse. He threw a stone and killed it, fearing to be killed himself if
Minos had now got back his son, but even so he did not suffer Polyidus to depart to Argos until he had taught Glaucus the art of divination. Polyidus taught him on compulsion, and when he was sailing away he bade Glaucus spit into his mouth. Glaucus did so and forgot the art of divination.[*](It is said that when Cassandra refused to grant her favours to Apollo in return for the gift of prophecy which he had bestowed on her, he spat into her mouth and so prevented her from convincing anybody of the truth of her prophecies. See Serv. Verg. A. 2.247. On ancient superstitions about spittle, see Pliny, Nat. Hist. 28.35ff.; C. de Mensignac, Recherches Ethnographiques sur la Salive et le Crachat (Bordeaux, 1892), pp. 41ff. ) Thus much must suffice for my account of the descendants of Europa.