APOLLODORUS FOOTNOTES 1A
THE LIBRARY CONTENTS
APOLLODURS, THE LIBRARY BOOK 1 FOOTNOTES BY J. G. FRAZER
1. According to Hesiod (Hes. Th. 126ff.), Sky (Uranus) was a son of Earth (Gaia), but afterwards lay with his own mother and had by her Cronus, the giants, the Cyclopes, and so forth. As to the marriage of Sky and Earth, see the fragment of Eur. Chrys., quoted by Sextus Empiricus, Bekker p. 751 (Nauck TGF(2), p. 633, Leipsig, 1889); Lucretius i.250ff., ii.991ff.; Verg. G. 2.325ff. The myth of such a marriage is widespread among the lower races. See E. B. Tylor, Primitive Culture (London, 1873), i.321ff., ii.370ff. For example, the Ewe people of Togo-land, in West Africa, think that the Earth is the wife of the Sky, and that their marriage takes place in the rainy season, when the rain causes the seeds to sprout and bear fruit. These fruits they regard as the children of Mother Earth, who in their opinion is the mother also of men and of gods, see J. Spieth, Die Ewe-Stämme (Berlin, 1906), pp. 464, 548. In the regions of the Senegal and the Niger it is believed that the Sky-god and the Earth-goddess are the parents of the principal spirits who dispense life and death, weal and woe, among mankind. See Maurice Delafosse, Haut-Sénégal-Niger (Paris, 1912), iii.173ff. Similarly the Manggerai, a people of West Flores, in the Indian Archipelago, personify Sky and Earth as husband and wife; the consummation of their marriage is manifested in the rain, which fertilizes Mother Earth, so that she gives birth to her children, the produce of the fields and the fruits of the trees. The sky is called langīt; it is the male power: the earth is called alang; it is the female power. Together they form a divine couple, called Moerī Kraèng. See H. B. Stapel, "Het Manggeraische Volk (West Flores),” Tijdschrift voor Indische Taal-Landen Volkenkunde, lvi. (Batavia and the Hague, 1914), p. 163.
2. Compare Hes. Th. 147ff. Instead of Gyes, some MSS. of Hesiod read Gyges, and this form of the name is supported by the Scholiast on Plat. Laws 7, 795c. Compare Ovid, Fasti iv.593; Hor. Carm. 2.17.14, iii.4.69, with the commentators.
4. Compare Hes. Th. 617ff. and for the description of Tartarus, Hes. Th. 717ff. According to Hesiod, a brazen anvil would take nine days and nights to fall from heaven to earth, and nine days and nights to fall from earth to Tartarus.
5. Compare Hes. Th. 132ff. who agrees in describing Cronus as the youngest of the brood. As Zeus, who succeeded his father Cronus on the heavenly throne, was likewise the youngest of his family (Hes. Th. 453ff.), we may conjecture that among the ancient Greeks or their ancestors inheritance was at one time regulated by the custom of ultimogeniture or the succession of the youngest, as to which see Folk-Lore in the Old Testament, i.429ff. In the secluded highlands of Arcadia, where ancient customs and traditions lingered long, King Lycaon is said to have been succeeded by his youngest son. See Apollod. 3.8.1.
6. Compare Hes. Th. 156-190. Here Apollodorus follows Hesiod, according to whom the Furies sprang, not from the genitals of Sky which were thrown into the sea, but from the drops of his blood which fell on Earth and impregnated her. The sickle with which Cronus did the deed is said to have been flung by him into the sea at Cape Drepanum in Achaia (Paus. 7.23.4). The barbarous story of the mutilation of the divine father by his divine son shocked the moral sense of later ages. See Plat. Rep. 2, 377e-378a; Plat. Euthyph. 5e-6a; Cicero, De natura deorum ii.24.63ff. Andrew Lang interpreted the story with some probability as one of a worldwide class of myths intended to explain the separation of Earth and Sky. See Andrew Lang, Custom and Myth (London, 1884), pp. 45ff., and as to myths of the forcible separation of Sky and Earth, see E. B. Tylor, Primitive Culture, i.322ff.
7. Compare Hes. Th. 453-467ff.
8. According to Hesiod, Rhea gave birth to Zeus in Crete, and the infant god was hidden in a cave of Mount Aegeum (Hes. Th. 468-480). Diod. 5.70 mentions the legend that Zeus was born at Dicte in Crete, and that the god afterwards founded a city on the site. But according to Diodorus, or his authorities, the child was brought up in a cave on Mount Ida. The ancients were not agreed as to whether the infant god had been reared on Mount Ida or Mount Dicte. Apollodorus declares for Dicte, and he is supported by Verg. G. 4.153, Serv. Verg. A. 3.104, and the Vatican Mythographers (Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79, First Vatican Mythographer 104; Second Vatican Mythographer 16). On the other hand the claim of Mount Ida is favoured by Callimachus, Hymn i.51; Ovid Fasti 4.207; and Lactantius Placidus on Statius, Theb. iv.784. The wavering of tradition on this point is indicated by Apollodorus, who, while he calls the mountain Dicte, names one of the god's nurses Ida.
9. As to the nurture of Zeus by the nymphs, see Callimachus, Hymn 1.46ff.; Diod. 5.70.2ff.; Ovid, Fasti v.111ff.; Hyginus, Fab. 139; Hyginus, Ast. ii.13; Serv. Verg. A. 3.104; Lactantius Placidus on Statius, Theb. iv.784; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16). According to Callimachus, Amalthea was a goat. Aratus also reported, if he did not believe, the story that the supreme god had been suckled by a goat (Strab. 8.7.5), and this would seem to have been the common opinion (Diod. 5.70.3; Hyginus, Ast. ii.13; Second Vatican Mythographer 16). According to one account, his nurse Amalthea hung him in his cradle on a tree “in order that he might be found neither in heaven nor on earth nor in the sea” (Hyginus, Fab. 139). Melisseus, the father of his nurses Adrastia and Ida, is said to have been a Cretan king (Hyginus, Ast. ii.13); but his name is probably due to an attempt to rationalize the story that the infant Zeus was fed by bees. See Virgil, Geo. 1.149ff. with the note of Serv. Verg. G. 1.153; First Vatican Mythographer 104; Second Vatican Mythographer 16.
10. As to the Curetes in their capacity of guardians of the infant Zeus, see Callimachus, Hymn i.52ff.; Strab. 10.3.11; Diod. 5.70, 2-4; Lucretius ii.633-639; Verg. G. 3.150ff.; Ovid, Fasti iv.207ff.; Hyginus, Fab. 139; Serv. Verg. A. 3.104; Lactantius Placidus on Statius, Theb. iv.784; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16). The story of the way in which they protected the divine infant from his inhuman parent by clashing their weapons may reflect a real custom, by the observance of which human parents endeavoured to guard their infants against the assaults of demons. See Folk-Lore in the Old Testament, iii.472ff.
11. As to the trick by which Rhea saved Zeus from the maw of his father Cronus, see Hes. Th. 485ff.; Paus. 8.36.3; 9.2.7; 9.41.6; 10.24.6; Ovid, Fasti iv.199-206; Hyginus, Fab. 139; Serv. Verg. A. 3.104; Lactantius Placidus on Statius, Theb. iv.784; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 34, 79 (First Vatican Mythographer 104; Second Vatican Mythographer 16). The very stone which Cronus swallowed and afterwards spewed out was shown at Delphi down to the second century of our era; oil was daily poured on it, and on festival days unspun wool was laid on it (Paus. 10.24.6). We read that, on the birth of Zeus's elder brother Poseidon, his mother Rhea saved the baby in like manner by giving his father Cronus a foal to swallow, which the deity seems to have found more digestible than the stone, for he is not said to have spat it out again (Paus. 8.8.2). Phalaris, the notorious tyrant of Agrigentum, dedicated in the sanctuary of Lindian Athena in Rhodes a bowl which was enriched with a relief representing Cronus in the act of receiving his children at the hand of Rhea and swallowing them. An inscription on the bowl set forth that it was a present from the famous artist Daedalus to the Sicilian king Cocalus. These things we learn from a long inscription which was found in recent years at Lindus: it contains an inventory of the treasures preserved in the temple of Athena, together with historical notes upon them. See Chr. Blinkenberg, La Chronique du temple Lindien (Copenhagen, 1912), p. 332 (Académie Royale des Sciences et des Lettres de Danemark, Extrait du Bulletin de l'annèe 1912, No. 5-6).
12. As to the disgorging of his offspring by Cronus, see Hes. Th. 493ff., who, however, says nothing about the agency of Metis in administering an emetic, but attributes the stratagem to Earth (Gaia).
13. As to the war of Zeus on the Titans, see Hes. Th. 617ff.; Hor. Carm. 3.4.42ff.; Hyginus, Fab. 118.
14. The most ancient oracle at Delphi was said to be that of Earth; in her office of prophetess the goddess was there succeeded by Themis, who was afterwards displaced by Apollo. See Aesch. Eum. 1ff.; Paus. 10.5.5ff. It is said that of old there was an oracle of Earth at Olympia, but it no longer existed in the second century of our era. See Paus. 5.14.10. At Aegira in Achaia the oracles of Earth were delivered in a subterranean cave by a priestess, who had previously drunk bull's blood as a means of inspiration. See Pliny, Nat. Hist. xxviii.147; compare Paus. 7.25.13. In the later days of antiquity the oracle of Earth at Delphi was explained by some philosophers on rationalistic principles: they supposed that the priestess was thrown into the prophetic trance by natural exhalations from the ground, and they explained the decadence of the oracle in their own time by the gradual cessation of the exhalations. The theory is scouted by Cicero. See Plut. De defectu oraculorum 40ff.; Cicero, De divinatione i.19.38, i.36.79, ii.57.117. A similar theory is still held by wizards in Loango, on the west coast of Africa; hence in order to receive the inspiration they descend into an artificial pit or natural hollow and remain there for some time, absorbing the blessed influence, just as the Greek priestesses for a similar purpose descended into the oracular caverns at Aegira and Delphi. See Die Loango Expedition, iii.2, von Dr. E. Pechuel Loesche (Stuttgart, 1907), p. 441. As to the oracular cavern at Delphi and the inspiring exhalations which were supposed to emanate from it, see Diod. 16.26; Strabo 9.3.5; Paus. 10.5.7; Justin xxiv.6.6-9. That the Pythian priestess descended into the cavern to give the oracles appears from an expression of Plutarch (De defectu oraculorum, 51, katebê men eis to manteion). As to the oracles of Earth in antiquity, see A. Bouche-Leclercq, Histoire de la Divination dans l'Antiquité, ii.251ff.; L. R. Farnell, The Cults of the Greek States, iii.8ff.
15. Compare Hes. Th. 501-506ff.
17. Compare Hom. Il. 15.187ff.; Plat. Gorg. 523a.
18. Compare Hes. Th. 346-366, who mentions all the Oceanids named by Apollodorus except Amphitrite, who was a Nereid. See Apollod. 1.2.7; Hes. Th. 243.
19. As to the offspring of Coeus and Phoebe, see Hes. Th. 404ff.
20. As to the offspring of Hyperion and Thia, see Hes. Th. 371ff.
21. As to the offspring of Crius and Eurybia, see Hes. Th. 375ff.
22. As to the offspring of Iapetus and Asia, see Hes. Th. 507-520ff.
23. It is said that Cronus assumed the shape of a horse when he consorted with Philyra, and that, we are told, was why Chiron was born a centaur, half-man, half-horse. See Scholiast on Ap. Rhod., Argon. i.554.
24. As to the offspring of Dawn and Astraeus, see Hes. Th. 378ff.
25. As to this parentage of Hecate, see Hes. Th. 409ff. But the ancients were not agreed on the subject. See the Scholiast on Ap. Rhod., Argon. iii.467. He tells us that according to the Orphic hymns, Hecate was a daughter of Deo; according to Bacchylides, a daughter of Night; according to Musaeus, a daughter of Zeus and Asteria; and according to Pherecydes, a daughter of Aristaeus.
26. For this brood of abstractions, the offspring of Styx and Pallas, see Hes. Th. 383ff.; Hyginus, Fab. p. 30, ed. Bunte.
27. Compare Hes. Th. 389-403ff. As to the oath by the water of Styx, see further Hes. Th. 775ff.; compare Hom. Il. 15.37ff., Hom. Od. 5.186; HH Apoll. 86ff.
28. As to the offspring of Sea (Pontus, conceived as masculine) and Earth (conceived as feminine), see Hes. Th. 233ff.; Hyginus, Fab. p. 28, ed. Bunte.
29. As to the offspring of Thaumas and Electra, see Hes. Th. 265ff.
30. As to the parentage of the Phorcides and Gorgons, see Hes. Th. 270ff.; Hyginus, Fab. p. 29, ed. Bunte. As to the monsters themselves, see Apollod. 2.4.2ff.
31. For lists of Nereids, see Hom. Il. 18.38-49; Hes. Th. 240-264ff.; HH Dem. 417-423; Verg. G. 4.334-344; Hyginus, Fab. pp. 28ff., ed. Bunte.
32. As to the offspring of Zeus and Hera, see Hom. Il. 5.889ff. (Ares), Hom. Il. 11.270ff. (Ilithyia), Hom. Od. 11.603ff. (Hebe); Hes. Th. 921ff. According to Hesiod, Hera was the last consort whom Zeus took to himself; his first wife was Metis, and his second Themis (Hes. Th. 886; Hes. Th. 901; Hes. Th. 921).
33. For the daughters of Zeus and Themis, see Hes. Th. 901ff.
34. As to Dione, mother of Aphrodite, see Hom. Il. 5.370ff.; Eur. Hel. 1098; Hyginus, Fab. p. 30, ed. Bunte. Hesiod represents Aphrodite as born of the sea-foam which gathered round the severed genitals of Sky (Uranus). See Hes. Th. 188ff.
35. As to the parentage of the Graces, see Hes. Th. 907ff.; Paus. 9.35.5; Hyginus, Fab. p. 30, ed. Bunte.
36. According to the usual account, the mother of Persephone was not Styx but Demeter. See Hes. Th. 912ff.; HH Dem. 1ff.; Paus. 8.37.9; Hyginus, Fab. p. 30, ed. Bunte.
37. As to the names and parentage of the Muses, see Hes. Th. 915ff.
38. Accounts differ as to the parentage of Linus. According to one, he was a son of Apollo by the Muse Urania (Hyginus, Fab. 161); according to another, he was a son of Apollo by Psamathe, daughter of Crotopus (Paus. 2.19.8); according to another, he was a son of Apollo by Aethusa, daughter of Poseidon (Contest 314); according to another, he was a son of Magnes by the Muse Clio (Tzetzes, Scholiast on Lycophron 831).
39. That Orpheus was a son of Oeagrus by the Muse Calliope is affirmed also by Ap. Rhod., Argon. i.23ff.; Conon 45; Tzetzes, Scholiast on Lycophron 831; the author of Contest 314; Hyginus, Fab. 14; and Scriptores rerum mythicarum Latini. ed. G. H. Bode, i. pp. 26, 90 (First and Second Vatican Mythographers). The same view was held by Asclepiades, but some said that his mother was the Muse Polymnia (Scholiast on Ap. Rhod., Argon. i.23). Pausanias roundly denied that the musician's mother was the Muse Calliope (Paus. 9.30.4). That his father was Oeagrus is mentioned also by Plat. Sym.179d, Diod. 4.25.2, and Clement of Alexandria, Protrept. 7, p. 63, ed. Potter. As to the power of Orpheus to move stones and trees by his singing, see Eur. Ba. 561ff.; Ap. Rhod., Argon. i.26ff.; Diod. 4.25.2; Eratosthenes, Cat. 24; Conon 45; Hor. Carm. 1.12.7ff.; Seneca, Herakles Oetaeus 1036ff.; Seneca, Herakles Furens 572ff.
40. As to the descent of Orpheus to hell to fetch up Eurydice, compare Paus. 9.30.6; Conon 45; Verg. G. 4.454ff.; Ov. Met. 10.8ff.; Hyginus, Fab. 164; Seneca, Herakles Furens 569ff.; Seneca, Herakles Oetaeus 1061ff.; Lactantius Placidus on Statius, Theb. viii.59, 60; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 26ff. 90 (First Vatican Mythographer 76; Second Vatican Mythographer 44). That Eurydice was killed by the bite of a snake on which she had accidentally trodden is mentioned by Virgil, Ovid, Hyginus, and the Vatican Mythographers.
41. On Orpheus as a founder of mysteries, compare Eur. Rh. 943ff.; Arist. Frogs 1032; Plat. Prot. 369d; Plat. Rep. 2.365e-366a; Dem. 25.11; Diod. 1.23, Diod. 1.96.2-6, Diod. 3.65.6, Diod. 4.25.3, Diod. 5.77.3; Paus. 2.30.2, Paus. 9.30.4, Paus. 10.7.2; Plut. Frag. 84 (Plutarch, Didot ed., v. p. 55). According to Diod. 1.23, the mysteries of Dionysus which Orpheus instituted in Greece were copied by him from the Egyptian mysteries of Osiris. The view that the mysteries of Dionysus were based on those of Osiris has been maintained in recent years by the very able and learned French scholar, Monsieur Paul Foucart. See his treatise, Le culte de Dionysos en Attique (Paris, 1904), pp. 8ff.; Foucart, Les mystères d' Eleusis (Paris, 1914), pp. 1ff., 445ff.
42. As to the death of Orpheus at the hands of the Maenads or the Thracian women, see Paus. 9.30.5; Conon 45; Eratosthenes, Cat. 24; Verg. G. 4.520ff.; Ov. Met. 11.1ff. Usually the women are said to have been offended by the widower's constancy to the memory of his late wife, and by his indifference to their charms and endearments. But Eratosthenes, or rather the writer who took that name, puts a different complexion on the story. He says that Orpheus did not honour Dionysus, but esteemed the sun the greatest of the gods, and used to rise very early every day in order to see the sunrise from the top of Mount Pangaeum. This angered Dionysus, and he stirred up the Bassarids or Bacchanals to rend the bard limb from limb. Aeschylus wrote a tragedy on the subject called the Bassarids or Bassarae. See TGF (Nauck 2nd ed.), (Leipsig, 1889), pp. 9ff.
43. As to the death of Hyacinth, killed by the cast of Apollo's quoit, see Nicander, Ther. 901ff.; Paus. 3.19.4ff.; Lucian, Dial. Deorum xiv.; Philostratus, Im. i.23(24); Palaephatus, De incredib. 47; Ov. Met. 10.162ff.; Serv. Verg. Ecl. 3.63; Lactantius Placidus on Statius, Theb. iv.223; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 37, 135ff. ( First Vatican Mythographer 117; Second Vatican Mythographer 181). The usual story ran that Apollo and the West Wind, or, according to others, the North Wind, were rivals for the affection of Hyacinth; that Hyacinth preferred Apollo, and that the jealous West Wind took his revenge by blowing a blast which diverted the quoit thrown by Apollo, so that it struck Hyacinth on the head and killed him. From the blood of the slain youth sprang the hyacinth, inscribed with letters which commemorated his tragic death; though the ancients were not at one in the reading of them. Some, like Ovid, read in them the exclamation AI AI, that is, “Alas, alas!” Others, like the Second Vatican Mythographer, fancied that they could detect in the dark lines of the flower the first Greek letter (U) of Hyacinth's name.
44. This account of Thamyris and his contest with the Muses is repeated almost verbally by Zenobius, Cent. iv.27, and by a Scholiast on Hom. Il. 2.595. As to the bard's rivalry with the Muses, and the blindness they inflicted on him, see Hom. Il. 2.594-600; compare Eur. Rh. 915ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 60 (First Vatican Mythographer 197). The story of the punishment of Thamyris in hell was told in the epic poem The Minyad, attributed to Prodicus the Phocaean (Paus. 4.33.7). In the great picture of the underworld painted by Polygnotus at Delphi, the blind musician was portrayed sitting with long flowing locks and a broken lyre at his feet (Paus. 10.30.8).
45. As to the death of Rhesus, see Hom. Il. 10.474ff.; compare Conon 4. It is the subject of Euripides's tragedy Rhesus; see particularly verses Eur. Rh. 756ff. Euripides represents Rhesus as a son of the river Strymon by one of the Muses ( Eur. Rh. 279, Eur. Rh. 915ff.), but he does not name the particular Muse who bore him.
46. Very discrepant accounts were given of the parentage of the Corybantes. Some said that they were sons of the Sun by Athena; others that their parents were Zeus and the Muse Calliope; others that their father was Cronus. See Strab. 10.3.19. According to another account, their mother was the Mother of the Gods, who settled them in Samothrace, or the Holy Isle, as the name Samothrace was believed to signify. The name of the father of the Corybantes was kept a secret from the profane vulgar, but was revealed to the initiated at the Samothracian mysteries. See Diod. 3.55.8ff.
47. As to the Sirens, see Apollod. E.7.18ff. Elsewhere (Apollod. 1.7.10) Apollodorus mentions the view that the mother of the Sirens was Sterope.
48. Compare Hes. Th. 927ff.; Lucian, De sacrificiis 6. So Juno is said to have conceived Mars by the help of the goddess Flora and without intercourse with Jupiter (Ovid, Fasti v.229ff.). The belief in the possible impregnation of women without sexual intercourse appears to have been common, if not universal, among men at a certain stage of social evolution, and it is still held by many savages. See Adonis, Attis, Osiris, 3rd ed. i.92ff.; Folk-Lore in the Old Testament, ii.204, notes; A. et G. Grandidier, Ethnographie de Madagascar, ii. (Paris, 1914), pp. 245ff. The subject is fully discussed by Mr. E. S. Hartland in his Primitive Paternity (London, 1909-1910).
49. Compare Hom. Il. 1.571ff., Hom. Il. 1.577ff. In these lines Hephaestus plainly recognizes Hera as his mother, but it is not equally clear that he recognizes Zeus as his father; the epithet “father” which he applies to him may refer to the god's general paternity in relation to gods and men.
51. See Hom. Il. 15.18ff., where Zeus is said to have tied two anvils to the feet of Hera when he hung her out of heaven. Compare Apollod. 2.7.1; Nonnus, in Westermann's Mythographi Graeci (Brunswick, 1843), Appendix Narrationum, xxix, 1, pp. 371ff.
52. The significance of lameness in myth and ritual is obscure. The Yorubas of West Africa say that Shankpanna, the god of smallpox, is lame and limps along with the aid of a stick, one of his legs being withered. See A. B. Ellis, The Yoruba-speaking peoples of the Slave Coast of West Africa (London, 1894), p. 73. The Ekoi of Southern Nigeria relate how the first fire on earth was stolen from heaven by a boy, whom the Creator (Obassi Osaw) punished with lameness for the theft. See P. Amaury Talbot, In the Shadow of the Bush (London, 1912), pp. 370ff. This lame boy seems to play the part of a good fairy in Ekoi tales, and he is occasionally represented in a “stilt play” by an actor who has a short stilt bound round his right leg and limps like a cripple. See P. Amaury Talbot, op. cit. pp. 58, 285. Among the Edo of Benin “custom enjoined that once a year a lame man should be dragged around the city, and then as far as a place on the Enyai road, called Adaneha. This was probably a ceremony of purification.” See W. N. Thomas, Anthropological Report on the speaking peoples of Nigeria, Part 1. (London, 1910), p. 35. In a race called “the King's Race,” which used to be run by lads on Good Friday or Easter Saturday in some parts of the Mark of Brandenburg, the winner was called “the King,” and the last to come in was called “the Lame Carpenter.” One of the Carpenter's legs was bandaged with splints as if it were broken, and he had to hobble along on a crutch. Thus he was led from house to house by his comrades, who collected eggs to bake a cake. See A. Kuhn, Märkische Sagen und Marchen (Berlin, 1843), pp. 323ff.
53. As to the fall of Hephaestus on Lemnos, see Hom. Il. 1.590ff.; Lucian, De sacrificiis 6. The association of the fire-god with Lemnos is supposed to have been suggested by a volcano called Moschylus, which has disappeared--perhaps submerged in the sea. See H. F. Tozer, The Islands of the Aegean, pp. 269ff.; Jebb on Soph. Ph. 800, with the Appendix, pp. 243-245. According to another account, Hephaestus fell, not on Lemnos, but into the sea, where he was saved by Thetis. See Hom. Il. 18.394ff.
54. See Hes. Th. 886-900, Hes. Th. 929g-929p; Scholiast on Plat. Tim. 23d. Hesiod says that Zeus acted on the advice or warning of Earth and Sky. The Scholiast on Hesiod, quoted by Goettling and Paley in their commentaries, says that Metis had the power of turning herself into any shape she pleased.
55. Compare the Scholiast on Hom. Il. 1.195, who cites the first book of Apollodorus as his authority. According to the usual account, followed by the vase-painters, it was Hephaestus who cleft the head of Zeus with an axe and so delivered Athena. See Pind. O. 7.35(65); Scholiast on Plat. Tim. 23d. According to Euripides (Eur. Ion 454ff.), the delivery was effected by Prometheus; but according to others it was Palamaon or Hermes who split the head of the supreme god and so allowed Athena to leap forth. See the Scholiast on Pind. O. 7.35(65).
56. Compare Callimachus, Hymn to Delos 36ff.; Tzetzes, Scholiast on Lycophron 401; Hyginus, Fab. 53; Serv. Verg. A. 3.73; Lactantius Placidus on Statius, Theb. iv.795; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 13, 79ff.; (First Vatican Mythographer 37; Second Vatican Mythographer 17).
57. As to the birth of Apollo and Artemis, see the HH Apoll. 14ff.; Pind. On Delos, p. 560, ed. Sandys; Hyginus, Fab. 140; and the writers cited in the preceding note. The usual tradition was that Latona gave birth both to Artemis and to Apollo in Delos, which formerly had been called Asteria or Ortygia. But the author of the Homeric Hymn to Apollo distinguishes Ortygia from Delos, and says that, while Apollo was born in Delos, Artemis was born in Ortygia. Thus distinguished from Delos, the island of Ortygia is probably to be identified, as Strabo thought, with Rhenia, an uninhabited island a little way from Delos, where were the graves of the Delians; for no dead body might be buried or burnt in Delos (Strab. 10.5.5). Not only so, but it was not even lawful either to be born or to die in Delos; expectant mothers and dying folk were ferried across to Rhenia, there to give birth or to die. However, Rhenia is so near the sacred isle that when Polycrates, tyrant of Samos, dedicated it to the Delian Apollo, he connected the two islands by a chain. See Thuc. 3.104; Diod. 12.58.1; Paus. 2.27.1. The notion that either a birth or a death would defile the holy island is illustrated by an inscription found on the acropolis of Athens, which declares it to be the custom that no one should be born or die within any sacred precinct. See Ephêmeris Archaiologikê, Athens, 1884, pp. 167ff. The desolate and ruinous remains of the ancient necropolis, overgrown by asphodel, may still be seen on the bare treeless slopes of Rhenia, which looks across the strait to Delos. See H. F. Tozer, The Islands of the Aegean (Oxford, 1890), pp. 14ff. The quaint legend, recorded by Apollodorus, that immediately after her birth Artemis helped her younger twin brother Apollo to be born into the world, is mentioned also by Serv. Verg. A. 3.73 and the Vatican Mythographers (see the reference in the last note). The legend, these writers inform us, was told to explain why the maiden goddess Artemis was invoked by women in child-bed.
58. Pan, son of Zeus and Thymbreus (Thymbris? Hybris?), is mentioned by a Scholiast on Pindar, who distinguishes him from Pan, the son of Hermes and Penelope. See the Argument to the Pythians, p. 297, ed. Boeckh.
59. As to the oracle of Themis at Delphi, see Aesch. Eum. 1ff.; Eur. IT 1259ff.; Paus. 10.5.6; Scholiast on Pind. Argument to the Pythians, p. 297, ed. Boeckh. According to Ov. Met. 1.367ff., it was Themis, and not Apollo, whom Deucalion consulted at Delphi about the best means of repeopling the earth after the great flood.
60. The reference is to the oracular chasm at which the priestess, under the supposed influence of its divine exhalations, delivered her prophecies. See Diod. 16.26; Strab. 9.3.5; Justin xxiv.6.9.
61. As to Apollo's slaughter of the Python, the dragon that guarded the oracle at Delphi, see Plut. Quaest. Graec. 12; Plut. De defectu oraculorum 15; Ael., Var. Hist. iii.1; Paus. 2.7.7, Paus. 2.30.3, Paus. 10.6.5ff.; Ov. Met. 1.437ff.; Hyginus, Fab. 140. From Plutarch and Aelian we learn that Apollo had to go to Tempe to be purified for the slaughter of the dragon, and that both the slaughter of the dragon and the purification of the god were represented every eighth year in a solemn festival at Delphi. See Frazer, on Paus. 2.7.7 (Paus. vol 3. pp. 53ff.). The Pythian games at Delphi were instituted in honour of the dead dragon (Ovid and Hyginus, Fab. 140; compare Clement of Alexandria, Protrept. 2, p. 29, ed. Potter), probably to soothe his natural anger at being slain.
62. Compare Scholiast on Hom. Od. 7.324; Eustathius on Hom. Od. 7.324, p. 1581; Ap. Rhod., Argon. i.761ff., with the Scholiast on 761. The curious story how Zeus hid his light o' love under the earth to save her from the jealous rage of Hera was told by the early mythologist and antiquarian Pherecydes of Athens, as we learn from the Scholiast on Ap. Rhod., (l.c.). Pherecydes was a contemporary of Herodotus and Hellanicus, and wrote in the first half of the fifth century B.C. Apollodorus often refers to him, and appears to have made much use of his writings, as I shall have occasion to observe in the course of these notes. With regard to Elare or Elara, the mother of Tityus, some people thought that she was a daughter of Minyas, not of Orchomenus (Scholiast on Hom. and Eustathius on Hom. Od. vii.324, p. 1581). Because Tityus was brought up under the earth, he was said to be earth-born (gêgenês, Scholiast on Ap. Rhod., Argon. i.761). Homer calls him simply a son of Earth (Hom. Od. 11.576), and in this he is followed by Verg. A. 6.595.
63. As to the crime and punishment of Tityus, see Hom. Od. 11.576-581; Pind. P. 4.90(160)ff., with the Scholiast on Pind. P. 4.90(160); Lucretius iii.984ff.; Verg. A. 6.595ff.; Hor. Carm. 2.14.8ff., iii.4.77ff., iii.11.21ff., iv.6.2ff.; Hyginus, Fab. 55; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 4, 110 (First Vatican Mythographer 13; Second Vatican Mythographer 104). The tomb of Tityus was shown at Panopeus in Phocis; it was a mound or barrow about a third of a furlong in circumference. See Paus. 10.4.5. In Euboea there was shown a cave called Elarium after the mother of Tityus, and Tityus himself had a shrine where he was worshipped as a hero (Strab. 9.3.14). The death of Tityus at the hands of Apollo and Artemis was represented on the throne of Apollo at Amyclae (Paus. 3.18.15), and it was the subject of a group of statuary dedicated by the Cnidians at Delphi (Paus. 10.11.1). His sufferings in hell were painted by Polygnotus in his famous picture of the underworld at Delphi. The great artist represented the sinner worn to a shadow, but no longer racked by the vultures gnawing at his liver (Paus. 10.29.3).
64. 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.).
65. 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 tên kitharan strepsas; 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.
66. See Hom. Od. 5.121-124; Hor. Carm. 3.4.70ff.
67. The same account of Orion's parentage was given by Hesiod, whom Pherecydes probably followed. See Eratosthenes, Cat. 32; Hyginus, Ast. ii.34.
68. 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).
69. 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.
70. 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.).
71. 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.
73. 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.
74. 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.
75. 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.
76. 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 tês Archaiologikês Hetairias, Athens, 1892, pp. 33ff. In antiquity solemn oaths were sworn by the water of the well (Alciphron iii.69).
77. 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.
78. 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.
79. See Frazer's Appendix to Apollodorus, “Putting Children on the Fire.”
80. 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.
81. 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.
82. 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.
83. 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).
84. 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).
85. 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.”
86. 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.
87. Phlegra is said to have been the old name of Pallene (Stephanus Byzantius, s.v. Phlegra). 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.
88. 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.
89. 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).
90. 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.
91. Compare Verg. A. 3.578ff. The combat of Athena with Enceladus was sculptured on the temple of Apollo at Delphi. See Eur. Ion 209ff.
92. 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.
94. The helmet of Hades was thought to render the wearer invisible. Compare Hom. Il. 5.844ff.; Hes. Sh. 226ff.
95. 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.
96. Or “feathered.” But Ant. Lib. 28 speaks of Typhon's numerous wings.
97. 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).
98. 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.
99. This story of the deception practised by the Fates on Typhon seems to be otherwise unknown.
100. 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. hêrô).
101 As to Typhon under Mount Etna see Aesch. PB 363ff.; Pind. P. 1.17(32)ff; Ovid, Fasti iv.491ff.; Ov. Met. 5.352ff.