Chapter XXXII: Appendix: IV. History of the Greek Congress or Synedrion During the Persian (6)

1571 Pindar Nem. I. 1. calls Ortygia the resting-place of the Alpheus;
and he too, perhaps, considers Artemis as the object of pursuit.

1572 See the excellent note of Dissen ad Pind. Nem. I. p. 350.

1573 Paus. VIII. 37. 2.

1574 See Paus. VIII. 10. 4. Callim. Hym. Dian. 107. She had the name of
Ἐλαφιαία in Elis, Paus. VI. 225. Hence the Ἐλαφηβόλία (Anecd. Bekk.
p. 249.), a festival widely extended (_e.g._ Plutarch. Virt. Mul. p.
267.) The symbol of the deer, however, appears to have been common
to all the different branches of the worship of Artemis; thus there
is in Mr. Payne Knight’s collection a coin in which she is
represented bearing a stag’s horns, which he ascribes to Delos.

1575 Concerning human sacrifices to Artemis on the river Ameilichus,
which were abolished by the worship of Dionysus Æsymnetes, at Patræ,
see the description in Paus. V. 19. 1. Human sacrifices were also
offered to the same goddess near Megalopolis, Tatian adv. Græcos I.
p. 165 A. Compare Knight on the Symbolical Language of Mythology, §
143.

1576 Λόμβαι. αἱ τῇ Ἀρτέμιδι θυσιῶν ἄρχουσαι ἀπὸ τῆς κατὰ τὴν παιδιὰν
σκευῆς, οἱ γὰρ φάλητες οὕτω καλοῦνται. Hesychius.

1577 Agam. 144.

1578 Εὐρίππα at Pheneus, Paus. VIII. 14. 4. ἱπποσόα, Pind. Olymp. III.
27. comp. Boeckh Expl. Pyth. II. 8. p. 244. Hence Artemis
(χρυσήνιος) is frequently represented on vases in a chariot with
horses; in Callimach. Hymn. Dian. 110. and in the bas reliefs of
Phigaleia, she is attended by goats.

1579 Under the title of κορυθαλλία at the Tiassa, near Sparta, near the
Cleta, Athen. IV. p. 139; also κουροτρόφος, φιλομείραξ, Diod. V. 73.
(and see Wesseling’s note.) Paus. IV. 34. Hymn. Orph. XXXVI. 8.
comp, Spanheim ad Callim. Dian. 6. These names may, however, be
referred to the worship of Apollo; above ch. 8. § 7. She was
worshipped under the general epithet of σώτειρα at Pegæ (Paus. I.
44. 7.), Megara (I. 40. 2.), BϾ (III. 22. 9.), Pellene (VII. 27.
1.), Phigaleia (VIII. 39. 3.), and at Syracuse, as we know from its
coins. Comp. Dorville’s Sicula, p. 327. sq.

1580 Above, ch. 6. § 2, 3. ch. 9. § 2.

1581 Eurip. Hypsipyl. and Aristoph. Lemn. ap. Harpocrat. in ἀρκτεῦσαι.
See _Orchomenos_, p. 309.

1582 Apostolius VIII. 19.

1583 Boeckh not. Crit. ad Pind. Olymp. XIII. 109. There was also at
Miletus a festival of Artemis called Νηληὶς, Plutarch Mul. Virt. p.
287. ed. Hutten. There was also a temple of Artemis at Pygela, near
Ephesus, which was said to have been built by Agamemnon, Strab. XIV.
p. 639. Also on coins of Miletus, Mionnet Description, &c. tom. III.
p. 186.

1584 Callim. Hymn. Dian. 225. Schol. ad Callim. Hymn. Jov. 77. Χιτώνη
Ἄρτεμις, Steph. Byz. in v.; among the Ionians κιθωνέα (probably
κιθωνέη) Ἄρτεμις Hesych. in v. Also Artemis Χιτώνεα at Syracuse,
Athen. XIV. p. 629 E.

1585 Paus. I. 23. 9. I. 33. 1. cf. III. 17. 6. Eurip. Troad. 1462. sqq.
Callim. Hymn. Dian. 173. Euphorion also placed the sacrifice of
Iphigenia at Brauron, fragm. 81. ed. Meineke.

1586 The Argives, Stesichorus, and Euphorion, according to Paus. II. 22.
7. Antonin. Liber. 27. Tzetzes ad Lycophr. 183.

1587 Paus. III. 16. 6. Hygin. fab. 261. Comp. Creuzer’s Comment. Herod.
p. 244. From this temple Helen was carried away, according to
Plutarch Thes. 31. cf. Hygin. fab. 79; whose name reminds us of the
Ἐλενηφοροῦντες of Artemis of Brauron.

1588 The διαμαστίγωσις was preceded by the φούαξιρ, ἡ ἐπὶ τῆς χώρας
σωμασκία τῶν μελλόντων μαστιγοῦσθαι, Hesychius. The word φούαξιρ
appears to be derived from φούα, Laconian for φύα, and ἄξιρ or ἄξις
contracted from ἄσκησις. See App. V. § 4. Comp. Hemsterhuis and
Valcknaer ad Adoniaz. p. 277. There were also other games at this
festival, Boeckh. Inscript. No. 1416. ἐπὶ Ἀλκίππου νικάσας τὸ
παιδικὸν κέλητι Ἀρτέμιτι Ὀρθίᾳ.

1589 Plutarch. Arist. 17.

1590 Prod. Chrestomath. ap. Hephæst. Gaisford.

1591 Ap. Etym. Mag. in Ταυρόπολον.

1592 Paus. I. 43. 1.

1593 Theognis Paræn. 11. Dicæarch. Anagr. 88. Plutarch. Ages. 6. Etymol.
Magn. p. 747. Tzetzes ad Lycophr. 183. Siebelis ad Phanod. pp. 6. 9.

1594 See the confused account in Plutarch. Mulier. Virt. 7. Quæst. Græc.
21. Polyæn. VII. 49.

_ 1595 Orchomenos_, p. 311.

1596 Etym. Magn. p. 815, sq.

1597 Hygin. fab. 121. on the two Chryses.

1598 Uhden, Berlin Transactions for 1815, p. 63. Millingen Diverses
Peintures, planche 51. Welcker ap. Dissen. Expl. Pind. p. 512.
Compare Buttmann ad Sophod. Philoct. ad Argum. Metr. p. 57.

1599 The subject of a picture mentioned by Philostrat. Icon. 17. Dio
Chrysost. Or. LIX. p. 577. 21.

1600 Millingen ibid, planche 50.

1601 Herod. IV. 87.

1602 Etym. Magn. ubi sup. Dionysius de Bosporo Thracio p. 22. ed. Hudson.
Hesychius Milesius de Constantinopoli.

1603 Ammianus XXII. 8. Antonin. Liberal. 27. Perizonius ad Ælian. V. H.
II. 25. Hemsterhuis ad Poll. IX. 12. p. 982.

1604 Herod. IV. 103. Comp. Scymnus Chius v. 88. Strab. VII. p. 508. XII.
p. 535. Mannert’s Géographie, vol. IV. p. 279. (ed. 1820).

1605 See Callim. (fr. 417.) and Eratosthenes ap. Steph. Byz. in Αἰθοπία,
Hesychius in Αἰθιοπαῖδα.

1606 A temple of Artemis Orthosia at Teuthrania on the Caicus, Plutarch,
de Fluv.; of the Tauric Artemis at Tmolia on the Pactolus, ibid.; of
Artemis Orthia in Cappadocia, Paus. III. 16. 6.; and of Iphigenia at
Comana, Dion Cassius XXXV. 11. Comp. Steph. Byz. in Ἄμανον, Plutarch
de Fluv.; and particularly Strab. XII. p. 537. concerning Artemis
Perasia at Castabala.

1607 Æschylus had divulged something relating to the mysteries in the
Iphigenia, Eustratius ad Aristot Eth. Nic. III. 1. See above, § 4.

1608 Herod. III. 48. Steph. Byz. in Ταυροπόλιον. She was also there
called Καπροφάγος, Hesychius in v. Compare Panofka Res Samiorum, p.
63.

1609 Strab. XIV. p. 639. Callim. Hymn. Dian. 187. The Tauropolium in the
island of Icaria in the Persian bay (where Apollo Tauropolus was
also worshipped) was probably not established till after the time of
Alexander, Ælian. N. A. II. 9. Dionys. Perieg. 611.

1610 Liv. XLIV. 44. and coins. Also in the neighbourhood of Magnesia on
the Sipylus, Marm. Oxon. XXVI. 1. 60.

1611 Sophod. Aj. 174.

1612 See particularly Strab. V. p. 239. She is represented on coins
sitting on an ox running, which Apollodorus explained of the
periodic course of the goddess, with reference to the moon, p. 402.
ed. Heyne. Comp. Etymol. M. in Ταυροπόλον. Apostolius XVIII. 23. See
also Spanheim ad Callim. Hymn. Dian. 174, 187.

1613 Concerning the situation of which see Locella ad Xenoph. Ephes. p.
87. Compare Caylus Mém. de l’Acad. tom. XX. pp. 428-441. Choiseul
Gouffier Voyage pittoresque, tom. I. p. 191.

1614 Herod. II. 10. Artemis visited the son of the Cayster according to
Callimachus fragm. 102. ed. Bentl.

1615 At Corinth, Paus. II. 2. 5. Alea, id. VIII. 23. 1. An Ephesium at
Massilia, Strabo IV. pp. 179, 184. at the founding of which there
was a priestess named Aristarche (compare the Ἀρισταρχεῖον of
Artemis at Elis, Plutarch. Quæst. Græc. 47).

1616 Of a peculiar character also were the sacrifices of parsley and salt
at Dætis in Ephesus, Etym. Mag. in Δαιτίς.

1617 The Megabyzi, so called as early as the time of Xenophon. Also Μύξος
was a priest’s name, Apostol. V. 44. The servants of the goddess
were, according to their different grades, called μελλιερῆς, ἱερῆς,
and παριερῆς, according to Plutarch An Seni sit ger. Resp. 24. p.
130. ed. Hutten.

1618 πρωτοθρονίη , Paus. X. 38. 3.

1619 Latona is said to have given birth to her at Corissus in the
Ephesia, Steph. Byz. in Κόρισσος.

1620 The union of Apollo of Colophon, of the Ephesian Diana, and of the
Nemesis of Smyrna on coins of these cities in the time of the
emperors is only a mutual compliment. In the speech of the Ephesians
in Tacitus Annal. III. 61. there is evidently much inaccuracy. The
Ἀπόλλων Ἀμαζόνιος in Paus. III. 25. 2. is a singular curiosity.

1621 Ἀμμὰς, ἡ τρόφος Ἀρτέμιδος. καὶ ἡ μήτηρ καὶ ἡ Ῥέα καὶ ἡ Δημήτηρ,
Hesychius.

1622 Etymol. Mag. p. 511. 56. Gudian. p. 320. 26.

1623 See Lobeck, Aglaophamus, vol. II. p. 1166.

1624 Ap. Paus. VII. 2. 4. Fragm. Incert. 56. ed. Boeckh. See Callim.
Hymn. Dian. 240. sqq. Paus. IV. 31. 6. Steph. Byz. in Ἔφεσος. cf. in
Σίσυρβα, Κύννα. Etym. Mag. in Ἔφεσος. Plutarch Quæst. Græc. 56. p.
407. ed. Hutten. Hyginus fab. 223, 225. The contrary is stated in
Eusebius Chron. n. 870. Ἀμαζόνες τὸ ἐν Ἐφέσῳ ἱερὸν ἐνέπρησαν.

1625 Moses’ Vases, plate 133.

1626 Hecatæus ap. Steph. Byz. in Ἀμαζ. According to Heraclides Ponticus
33. their settlements reached from Mycale to Pitane, Diod. III. 55.
from Dionysius of Samos, Ephorus ap. Strab. XII. p. 550. cf. XIII.
p. 623, &c. See Steph. Byz. in Ἀναία of a place called Anæa opposite
Samos, where an Amazon of that name was buried. The inhabitants were
called Ἀναΐται. Perhaps an Artemis Anaitis was here worshipped.

1627 Proposed by Tölken, Ueber das Bas-relief, &c. p. 210. and approved
by Boeckh in Hirt Ueber die Hierodulen, p. 55.

1628 Paus. VII. 2. 5.

1629 Achill. Tat. Clitoph. VII. p. 431.

1630 Il. III. 185.

1631 Ap. Strab. XII. p. 819 C. fragm. incert. 57. p. 645. ed. Boeckh.

1632 Æschyl. Prometh. 723. Pherecydes ap. Schol. Apoll. Rhod. II. 370.
Herod. IV. 110. Arrian Peripl. p. 16. Scymnus Chius v. 229. Creuzer
Vet. Histor. Græc. p. 80. According to Schol. Apoll. ubi sup. (cf.
990.) there were in the πεδίον Δοίαντος in Phrygia (in the
neighbourhood of Thermodon) three cities of the Amazons; not far off
was Alcmonia (Acmonia Steph. Byz), where Harmonia produced the
Amazons to Mars.

1633 Xenoph. Hell. III. 2. 19.

1634 Marm. Oxon. XXVI. 1. 84. Paus. I. 26. 4. III. 18. 6.

1635 Heyne Antiquarische Aufsätze, vol. I. p. 109. Compare Paciaudi
Monum. Pelop. vol. II. p. 13.

1636 See the coins in Mionnet tom. III. p. 137.

1637 VI. 22. 1. The Sicilian Greeks also celebrated to Artemis the
effeminate Ionian dance. Pollux IV. 14, 104.

1638 Scylax, p. 39. Strab. XIV. p. 667. Callim. Hymn. Dian. 187. Cicero
in Verr. I. 20. III. 21. Hesychius, Suidas, Photius, &c. in Περγαία
θεός. Apostolius IX. 91. where for παναγαῖα read περγαία. At Perge
also the Syrian Adonis was worshipped under the name of Aboba,
Hesychius in Ἀβωβα.

1639 Represented on coins as a _signum informe_.

1640 For example, Artemis Κινδυὰς of Bargyliæ, Polyb. XVI. 12. 3; Artemis
Ἑστιὰς; of Iasbus, ibid. ΑΣΤΙΑΣ Inscript. Chandler, p. 19. n. 57;
the goddess of ἱερὰ κώμη; at Thyateira, called Ὀρεῖτις, Polyb.
XXXII. 25. 11. Inscript. in Walpole’s Travels, p. 575; the Mysian
Artemis, Paus. III. 20. 8. cf. Callim. Hymn. Dian. 116; the Astyrene
Artemis under mount Ida, Strab. XIII. p. 606, 613; the Boritine
Artemis of Lydia, Eckhel Doct. Num. vol. III. p. 121; Artemis
Adrasteia in Lesser Phrygia, Harpocration in Ἀδράστεια, &c.

1641 Θυάδα, φοιβάδα, μαινάδα, λυσσάδα, Plut. de Superst. 9. p. 75.

1642 Athen. XIV. p. 636 A.

1643 From this temple was derived the Olympicum at Syracuse (see above,
book I. ch. 6. § 7.), the priest of which, called Ἀμφίπολος, was the
highest annual officer, Thucyd. VII. 65, 70. Diod. XVI. 70. Exc.
Virt. et Vit. p. 558. Cic. Verr. II. 51.

1644 Creuzer Symbolik, vol. II. p. 575. Ἥρας Προσυμναίας ἱερὸν,
Pseudo-Plutarch de Fluv. Strab. p. 573, is probably not correct in
distinguishing the temple of Here at Prosymna from the celebrated
one. The names _Prosymna_ and _Prosymnus_ also occur at Lerna and at
Gortyna in Arcadia. Inscription of Gortyna in Boeckh No. 1535, ἁ
πατρα των προσυμναιων νικομαχην αριστοθεμιτος δᾳδουχησασαν.

1645 Pausanias III. 13. Sturz Pherecydes, p. 79. See particularly Heyne
ad Il. Δ. 52. Eurydice the daughter of Acrisius was said to have
built the temple. To the statement of Pausanias III. 15. 7. μόνοις
δὲ Ἑλλήνων Λακεδαιμονίοις καθέστηκεν Ἥραν ἐπονομάζειν αἰγοφάγον καὶ
αἶγας τῇ θεῷ θύειν (compare Hesych. in Αἰγοφάγος Χήρα ἐν Σπάρτῃ with
Welcker on Schwenck’s Etymologische Andeutungen, p. 294.), it may be
objected that the same custom prevailed in Corinth; see Photius Lex.
in ἡ δὲ αἶξ τὴν μάχαιραν, p. 613. Zenob. Proverb. I. 27. Diogen.
Prov. I. 52.

1646 Thucyd. V. 75.

1647 See _Orchomenos_, p. 267.

1648 The chief temple at Corcyra was that of Here, Thucyd. I. 24. III.
75, 79. Also at Syracuse, Ælian. V.H. VI. 11, &c.

_ 1649 Orchomenos_, p. 297. The divinity of Medea there asserted is
completely proved by the testimony of Athenagoras Legat. p. 14. that
Hesiod and Alcman called her _goddess_.

1650 She was worshipped under the titles of Εἰλήθυια and Γαμηλὴ,
Hesychius in Εἰλήθυια, Eustath. ad Hom. p. 1156.

1651 Athen. XV. p. 672.

1652 Hesychius in v. See also Creuzer’s Symbolik, whose chapter upon Here
contains much in the spirit of the ancient religion, and Welcker on
Schwenck, p. 268.

1653 At Sparta there was also the Arcadian worship of Athene Alea,
Xenoph. Hell. VI. 5. 27.

1654 Pausan. III. 18.1. Plutarch Lycurg. 11.

1655 Pausan. II. 24.

1656 Clem. Alexand. Protrept. p. 29. ed. Sylburg.

1657 Ἀκρία Ἀθηνᾶ ἐν Ἄργει. Also Here, Artemis, and Aphrodite, see Hesych.
in Ἀκρέα.

1658 But with a particular reference to Bellerophon. From Pegasus was
derived the goddess Hippia, Pind. Olymp. XIII. 97, whose altar was
chiefly remarkable for the rite of incubation. Ἑλλωτία is, as we
also learn from the Scholiast of Pindar, like Ἀλέα, the goddess of
light. There was also the worship of Athene at Syracuse, Diod. de
Virt. et Vit. p. 549. ed. Wesseling.

1659 Boeckh Explic. ad Pind. Olymp. II. 1. p. 123. V. 9. p. 148, and
particularly Polyb. IX. 27. 7. with Timæus in Steph. Byz. in
Ἀτάβυρον. The Athene Polias of Trœzen was introduced by the Ionians,
as the other worships of that city show.

1660 She was always called “the Lindian” even in the city of Rhodes,
Meurs. Rhod. I. 6. Compare Apostolius XVII. 17.

1661 Strabo X. pag. 472. ὡς εἶεν Κορύβαντες δαίμονες τινες, Ἀθηνᾶς καὶ
Ἡλίου παῖδες. This is the proper way of pointing these words.

1662 II. 171.

1663 The Messenians alone made Demeter of Andania the chief goddess of
the state; see book I. ch. 5. § 16.

1664 Boeckh Corp. Inscript. Nos. 1197, 1198, 1199. Comp. Paus. II. 35. 3.
Perhaps the name of Hermione also refers to the worship of the
χθόνιοι θεοί, see Hesych. in Ἑρμιόνη.

1665 Athen. XIV. pag. 624 E. Compare the hymn of Philicus of Corcyra,
Hephæst. p. 53. ed. Gaisford. and the verses of Aristocles ap.
Ælian, de N. A. XI. 4.

1666 Boeckh Inscript. No. 1193.

1667 Pausan. II. 22. 2. Δήμητρός ἐστιν ἱερὸν ἐπίκλησιν Πελασγίδος ἀπὸ τοῦ
ἱδρυσαμένου Πελασγοῦ τοῦ Τριόπα.

1668 Hellanicus ap. Athen. X. p. 416 A. et Steph. Byz. in v. Τριόπιον.
Callimachus Hymn. Cer. 24. Inscript. Herod. Attici; and compare the
excellent explanation of Boeckh ad Schol. Pind. Pyth. II. 27. pag.
315.

1669 See _Orchomenos_, p. 195.

1670 Herod. VII. 153. Schol. Pind. ubi sup.

_ 1671 Orchomenos_, p. 337.

1672 Ibid. pag. 257. afterwards extended over the whole of Sicily. Boeckh
Explic. Pind. Olymp. II. p. 123. Κόρης παρὰ Σικελιώταις Θεογάμια καὶ
Ἀνθεσφόρια, Pollux I. 37. The Θεογάμια were probably connected with
the festival ἀνακαλυπτήρια (Schol. rec. ad Olymp. VI. 160), and this
festival was derived from Thebes. Cyzicus also, founded by
Tyrrhenian Pelasgi (from Bœotia), was considered as an ἐμπροίκιον of
Zeus for Proserpine, Appian. Bell. Mithridat. 75. comp. Steph. Byz.
in v. Βέσβικος.

1673 A festival Θεσμοφόρια at Syracuse (Athen. XIV. p. 647 A. Θεσμοφόρων
τέμενος, Plutarch Dio 56. a month Thesmophorius, see Castelli),
Κούρεια Plutarch ubi sup. comp. Diod. V. 4. sqq.

1674 See book I. ch. 6. § 7. and above, § 1.

1675 Plut. Timoleon 8. Diod. XVI. 66. Demeter ἐποικιδίη in Corinth
according to Hesychius.

1676 Pausan. The mystical worship of _Damia_ and _Auxesia_ at Epidaurus
and Trœzen was also connected with that of Demeter, as the
manuscript Scholiast ap. Mitscherlisch ad Hymn. in Cerer. 122.
declares. But Δημήτηρ Ἀζησία (Sophocl. ap. Hesych. in v. comp.
Valcken. Adoniaz. p. 292) and Δημήτηρ Ἀμαία (Suidas in v.) must not
be confounded with those goddesses.

1677 Pausan. III. 20. 5. 6. compare Hesychius, Ἐλευσίνια ἀγὼν θυμελικὸς
ἀγόμενος Δήμητρι παρὰ Λάκωσι.

1678 III. 14. 5. Compare Hesychius in Ἐπιπολλὰ and Ἐπικρῆναι.

1679 The priests were probably called Ταιναρισταὶ, see Hesych. in v.
Ταιναρίας.

1680 Ἀμφιβαῖος, _i.e._ Ἀμφι—αῖος, Boeckh Explic. Pind. Pyth. IV. p. 268.
also Πελλάνιος according to Hesychius.

1681 Æginetica, p. 148. and see Plat. Sympos. IX. 6. p. 410.

1682 Hence also the sacred month Geræstius at Trœzen (Athen. XIV. p.
639), which points to Eubœa.

1683 See above, ch. 3. § 2. on the ancient difference between the
Isthmian and Olympic games.

1684 Ælian V. H. III. 42. Schol. Aristoph. Av. 963. Pac. 1071.

1685 Pausan. III. 13. 4. Here, too, as well as at Athens, there was
Διόνυσος ἐν Λίμναις, Strab. VIII. p. 363. See above, ch. 9. § 3.
concerning the Dymænæ.

1686 Pausan. II. 23, 24. 37. Compare Hesychius in Ὑαργίδες.

1687 See above, book I. ch. 5. § 3. Phlius, on account of this worship,
was the birthplace of the σατυρικοὶ ποιηταὶ Aristeas and Pratinas.

1688 Pausan. II. 7. 6. Also Διόνυσος Χοιροψάλης in that town, Clem. Alex.
Protrept. p. 25.

1689 Concerning the crown ἰάκχα see Athen. XV. p. 678. Compare Hesychius
in θιακχὰ and ἰάκχα.

1690 The celebration of which appears to be referred to in the ancient
epigram in Athen. XIV. p. 629 A.

1691 Herod. V. 67. The word ἀπέδωκε proves that the tragic choruses were
originally celebrated to Bacchus. Perhaps the Adrastea were
engrafted upon the Dionysia.

1692 Athen. XIV. p. 21, 622. It is to these that the Epigr. Onestæ 2.
refers. Comp. Hermann ad Aristot. Poet. 3. p. 104.

1693 Worshipped under the titles of Βακχεῖος and Λύσιος in that town,
Pausan. II. 2. 5.

1694 Olymp. XIII. 18. and see Boeckh’s Explic.

1695 πολύξενοι νεάνιδες, Pindar Schol. Fragm. 1.

1696 σὺν δ᾽ ἀναγκᾳ πᾶν καλὸν, Pindar ibid. Concerning the ἱερόδουλοι see
Hirt _Ueber die Hierodulen_ and others. I only add that some of them
were called κατάκλειστοι, _i.e._, shut up in single cells (Hesychius
in v.); but the reason of this name is not evident.

1697 Aphrodite Εὐδωσὼ (Hesych. in v.) and Aphrodite Βαιῶτις (ibid.) at
Syracuse came from Corinth; see Clem. Alex. p. 25.

1698 That is, on those which are falsely ascribed to the Siphnians and
Seriphians (ΣΕ or ΣΙ), but are found in great numbers in the
district of Sicyon.

1699 Hesych. in Βάκχου Διώνης.

1700 Zenob. Prov. IV. 21. Diogen. V. 21.

1701 Pausan. III. 15. 8. III. 23. 1. Plutarch Instit. Lac. p. 253.
Tzetzes ad Lycophr. 449. She was, however, also represented armed at
Corinth, Pausan. II. 4. 7.

1702 Hesychius in v. According to the great etymologist Κίρρις is merely
Cyprian. Compare Meurs. Miscell. Lacon. I. 3.

1703 Pausan. II. 32. 6. and concerning the Trœzenian worship of Aphrodite
see Valckenaer ad Euripid. Hippolyt. 32. Concerning the sacrifices
of a sow to Aphrodite in _Argos_ at the ὑστήρια see Athen. III. p.
96 A. Callimach. Fragm. 102 ed. Bentl. Aphrodite was worshipped
there with the title Περιβασίν, Clem. Alex. Protrept. p. 24. ed.
Sylburg.

1704 See Timæus apud Zenob. Prov. I. 31.

1705 Thuc. VI. 20.

1706 Book I. ch. 6. § 1.

_ 1707 Orchomenos_, p. 199.

1708 Pausan. II. 10. 3.

1709 Paus. II. 26. 7. Tacit. Annal. XIV. 18. comp. Callimach. Epigr. 58.

1710 Compare the somewhat different opinion of Boeckh Expl. Pind. p. 288.

1711 See Heyne ad Apollod. III. 15. 7.

1712 Paus. III. 18. 4. ib. 9. 35.

1713 Athen. XIII. p. 361.

1714 In an inscription found at Sparta Eleutheria, Poseidæa, and Erotidæa
occur as festivals, Corp. Inscript. 1430. and see Boeckh’s note.

1715 Plutarch de Amore Pat. I. p. 36. comp. Zoëga de Obeliscis, p. 225.
above, p. 103. note a. [Transcriber’s Note: This is the footnote to
“Castor and Pollux,” starting “Ἐν γυάλοις Θεράπνας.”] In Argos there
were ancient figures of the Διοσκοῦροι by Dipœnus and Scyllis, Paus.
Clem. Alex. Protrept. p. 31 A.

1716 As ἐπίκλητοι in Herod. V. 35. so likewise the Lacedæmonians probably
sent the statues of the Tyndaridæ (οἱ ἐπὶ Σάγρᾳ) to the assistance
of the Dorians, as the Æginetans sent the Æacidæ to Salamis,
Æginetica, p. 163. The Κάστωρ Μιξαρχαγέτας of the Argives (Plutarch
Quæst. Gr. 23. p. 393.) is very obscure.

1717 So among the Spartans Phormion, Paus. III. 16. 3. at the house of an
Azanian of Pagupolis, Herod. VI. 127. Hence also the Θεοξένια of the
Διοσκοῦροι at Agrigentum, Boeckh Expl. Pind. Olymp. III. p. 135.

1718 Pseudo-Plat. Alcib. II. p. 148. Plutarch. Inst. Lac. p. 253.

1719 Plat. ubi sup. cf. Plutarch, Lycurg. 19. Compare the corresponding
expression of the Delphian oracle, Porphyr. de Abstin. II. 15.

1720 The worship of Ammon makes an exception, which was brought into
repute in Sparta by Lysander, _Orchomenos_, p. 359.

1721 Hence the Thracian Cotytto, Eupolis ap. Hesych. Suid. in Θιασώτης,
Κότυς.

1722 Ἡρακλῆς γενάρχας in a Spartan inscription, Boeckh, No. 1446.

1723 See Bentley Epistol. ad Mill. p. 503. Jacobs Animadv. ad Anthol. Gr.
vol. I. 2. p. 286. Weichert _Ueber Apollonios_, p. 246. The poem is
called a Ἡρακλεία in Paus. IV. 2. 2.

1724 Od. VIII. 228. Theocrit. XXIV. 105. Apollod. II. 4. 9. cf. II. 4.
11.

1725 The subject of the poem, the misfortunes of Iole, is given in
general by Callimachus Epig. (Strab. XIV. p. 638). The detail is
given by Apollodorus II. 6. 1. II. 7. 7, who agrees with Herodotus
ap. Schol. Eurip. Hipp. 550. where likewise the Θηβαίων παράδοξα of
Lysimachus are cited, Soph. Trach. 205. Schol. ad v. 358. which
follow Pherecydes and Menecrates, Diod. IV. 31, 37. Schol. Il. V.
392. where for Βοιωτίας write Εὐβοίας. comp. Scythinus ap. Athen.
XI. p. 461 F. Hyginus Fab. 29, 35. Plutarch de Def. Orac. 13. p.
322. The names of Iole’s relations vary. See Hesiod ap. Schol.
Trach. 266. as emended by Bentley, Creophylus cited by Bentley and
Diod. ubi sup.

1726 Soph. Trach. 354, 858. comp. Hermann ad v. 326.

1727 Book I. ch. 1. § 4.

1728 Hecatæus ap. Paus. IV. 2. 2. Strabo X. p. 448.

1729 Hence Pherecydes ap. Schol. Soph. Trach. 354. places it in Arcadia,
ἐν Θούλῃ Ἀρκαδίας, perhaps ἐν ΘΩΜΗΙ, _i.e._ Ἰθώμῃ. Demetrius of
Scepsis in Strabo VIII. p. 339. identifies Œchalia and Andamia, cf.
X. p. 448. Strabo in this passage also mentions an Œchalia in
Trachinia, and another in Ætolia, comp. Eustath. ad Il. p. 298. ed.
Rom.

1730 II. 594.

1731 XXI. 13.

1732 Ubi sup. Pausanias likewise follows the local tradition, IV. 33. 5.
cf. 27. 4.

1733 Schol. Soph. ubi sup.

1734 Book I. ch. 1. § 8.

1735 Ubi sup. Also Scythinus, Sophocles and Apollodorus ubi sup.
According to Schol. Apoll. Rh. I. 87. and Schol. Ven. ad Catal. 103.
the νεώτεροι in general. Probably all these placed this exploit
after the adventures in Trachinia, and immediately before his death,
cf. Tzetz. ad Lycoph. 50.

1736 Il. B. 730. comp. Steph. Byz. in Οἰχαλία. Eustath. ad Il. p. 330. ad
Od. p. 1899. ed. Rom. and see the local tradition in Paus. IV. 2. 2.

1737 Odyss. and Pherecyd. ubi sup. cf. Soph. Trach. 38. The Odyssey has,
however, quite a different story; viz., that the death of Iphitus
(which was, moreover, a peaceable death, ἐν δώμασιν, XXI. 33. but
inflicted by Apollo VIII. 227.) _preceded_ the slaughter of Iphitus.

1738 Above, ch. 1. § 3.

1739 Apollod. II. 7. 7. Diod. IV. 37.

1740 Above, ch. 3. § 3.

1741 Perhaps the Ἡρακλῆς Ἡπιάλητα πνίγων (the nightmare) of Sophron was a
parody of this fable, Eustath. ad Il. p. 571. ed. Rom.

1742 Æsch. Agam. 1038. καὶ παῖδα γάρ τοί φασιν Ἀλκμήνης ποτὲ Πραθέντα
τλῆναι καὶ ζύγων θιγεῖν βίᾳ. Comp. below, § 8.

1743 Schol. Od. XXI. 23. cf. Apollod. II. 6. 2.

1744 Erineus was, according to a fable preserved in a strange and
apocryphal inscription, the place of a combat between Hercules and
Calchas Mopsus. Boeckh, No. 1759. Κάλχαντα Μόψον δικαίως Ἡρακλῆς
χλεύμενος (_i.e._ χολούμενος) περὶ ἐρινεοῦ, πλήξας αὐτὸν τῷ κολάφῳ
καὶ ἀποκτείνας τέθαφεν ἐν Ἐρινεῷ. The transcript has δικαιος and
τεθαψεν; for which Hermann has emended as above. The inscription
itself is a fabrication either of the latest period of antiquity, or
of the middle ages. The same legend is told, with additional
circumstances, and a different locality, by Tzetzes ad Lycoph. 980.
According to Hesiod, the contest was between the two prophets,
Calchas and Mopsus, fragm. 14. ed. Gaisford.

1745 . I. ch. 2. § 4. B. II. ch. 3. § 3.

1746 Schol. Soph. Trach. 40.

1747 Steph. Byz. in Τραχίς. Marm. Farnes. 1. 66. emended by Heyne ad
Apollod. p. 191.

1748 Paus. II. 23. 5.

1749 B. I. ch. 3. § 9.

1750 Apollod. Diod. &c. Sophocles, however, calls her a native of
Pleuron, Trach. 7.

1751 Described by Archilochus, according to Schol. Ven. ad Il. XXI. 237.

1752 Archilochus ap. Schol. Apoll. Rh. I. 1213. This scene is very
coarsely represented on an ancient vase (Hancarville IV. 31.), with
the inscription ΔΑΙΑΝΕΙΡΑ ΝΕΣΣΟΣ, as should be read.

1753 See the verse in Strabo VIII. p. 342. Steph. Byz. in Ὤλενος, which,
however, probably belongs to the story in Apollod. I. 8. 4.

1754 According to Hyginus Fab. 31, 33. Deianira is the daughter of
Dexamenus. The Schol. Callim. Hymn. Del. 102. call Dexamenus himself
a Centaur; and thus on a vase of the best age Hercules is
represented as wrestling with him for Deianira, with the inscription
ΟΙΝΕΥΣ ΔΕΞΑΜΕΝΟΣ ΔΕΙΑΝΕΙΡΑ from left to right, Millingen Diverses
Peintures 33.

1755 Bacchylides ap. Schol. Od. XXI. 295. with Buttmann’s note.

1756 Raoul-Rochette, Etabliss. des Col. Grecques, tom. I. p. 219.

1757 Hughes’ Travels, vol. II. p. 313. Pouqueville, vol. I. p. 471.

1758 Heyne ad Il. II. 659. Strabo’s opinion, that in Homer, and the fable
of Hercules, Ephyra in Elis is meant (VII. p. 328. VIII. 338.), is
refuted by the passages of Homer himself.

1759 Some of these fables were mixed up with the war against Pylos, and
some (_e.g._, the abduction of Cerberus) taken over to Tænarum and
Heraclea Pontica; the latter probably first by Herodorus, who was a
native of that Heraclea, see Heeren de fontibus Plutarchi, p. 17.
Compare the coin of Heraclea in Mionnet, No. 160, in which Hercules
is represented as bringing Cerberus to the statue of Demeter.

1760 Iliad. II. 657.

1761 Strabo IX. p. 443. Polyæn. Strateg. VII. 44. Veil. Paterc. I. 3. 2.
Schol. Apoll. Rh. III. 1089. See Boeckh Expl. Pind. Pyth. X. p. 332.
The kings of the Molossi likewise supposed themselves descended from
a certain Lanassa, the daughter of Cleodæus, of the Hyllean tribe,
Plutarch Pyrrh. 1. Justin. XVII. 3.

1762 Iliad. II. 678. Compare b. I. ch. 6. § 3.

1763 Apollod. II. 5. 10.

1764 Ib. I. 6. 4. where it is incidentally mentioned from an earlier
tradition.

1765 Ap. Arrian. II. 16. frag. p. 50. ed. Creuzer.

1766 P. 23. ed. Gronov. The mountain _Abas_ and river _Anthemoeis_ in
Erythea, according to Apollodorus, should probably also be referred
to this district. At least there were Abantes in the exact spot
where Erythea is placed, on the Aous, near Oricum. According to
Aristot. Mirab. § 145. Erythea was in the territory of the Ænianes.
Hercules stole the oxen there from Cythera Persephassa. Compare
Antonin. Liberal, c. 4. πολεμήσαντας γὰρ αὐτῷ Κελτοὺς καὶ Χάονας καὶ
Θεσπρώτους καὶ σύμπαντας Ἠπειρώτας ὑπ᾽ αὐτοῦ κρατηθῆναι, ὅτι τὰς
Γηρυόνου βοῦς συνελθόντες (ἤθελον) ἀφελέσθαι. The _Celts_ are
introduced from some Geryonis; see Diod. V. 24. Etymol. M. p. 502.
50. See also Appian, Bell. Civ. II. 29.

1767 Herod. IX. 93. Conon, Narr. c. 30. Two legends connected with this
fable are remarkable; first, the punishment of blindness for any one
who had neglected the worship of the Sun; secondly, the tale that
the Greek gods themselves had sent wolves against their herds. The
cattle of the Sun in the Odyssey are only those of Tænarum and
Epirus transferred to a greater distance: there was likewise a
fabulous reason for the νηθάλιοι θυσίαι of the Sun, as they were
performed in many cities of Greece, Od. XII. 363.

1768 Paus. II. 1. 6, &c.

1769 Proxenus ἐν Ἡπειρωτικοῖς ap. Suid. et Apostol. in λαρινοὶ βόες.
Compare Lycus of Rhegion ibid. Ælian, N. H. XII., 11. III. 33.

1770 Herod. VII. 216.

1771 Peisander ap. Schol. Aristoph. Nub. 1047. τῷ δ᾽ ἐν Θερμοπύλῃσι θεὰ
γλαυκῶπις Ἀθήνη Ποίει θερμὰ λοετρὰ παρὰ ῥηγμῖνι θαλάσσης, which
verses are referred to by Zenobius Prov. VI. 49. Compare Ruhnken ap.
Heyn. ad Æn. II. Exc. I. p. 287. Wesseling ad Diod. IV. 23. Herod.
VII. 176. Phileas ap. Harpocrat. in Θερμοπύλαι. The fable was
carried over to the hot spring near Himera in Sicily, Boeckh Explic.
Pind. Olymp. XII. p. 210.

1772 Callim. Hymn. Dian. 159. Schol. ad 1. Arrian ap. Eustath. ad Dionys.
Perieg. p. 107. The Φρίκιον ὄρος should be distinguished from the
place where Hercules slew a Centaur, Steph. Byz. in Φρίκιον.

1773 Strabo IX. p. 428. The part of Œta, where the funeral pile is said
to have stood, was called _Pyra_; Theophrast. Hist. Plant. IX. 10.
Livy XXXVI. 30.

1774 Steph. Byz. in Τύφρηστος. The ἀσέληνα ὄρη of Trachis were mentioned
in the fourteenth book of the Heraclea of Rhianus, Etymol. M. in v.
Suidas in Ῥίανος.

1775 Strabo XIII. p. 613. Diod. XII. 59. the coins in Eckhel Num. Anecd.
tab. 6. p. 89. Dodwell’s Travels vol. I. p. 76. Clarke’s Travels
vol. IV. p. 197.

1776 Scythinus and Polemon ap. Athen. XI. p. 461.

1777 Heyne ad Apollod. II. 4. 6. remarks with judgment, “_Herculis
Thebani facta et fata ad Thebanas historias accommodare difficile
est._”

1778 Annual sacrifices were here offered to the eight children of
Hercules. See Pausan. Pind. Isthm. III. 79. and Chrysippus in the
Scholia. The graves of Amphitryon, Iolaus, and Alcmena, and the
Gymnasium for the Iolaän or Heraclean games, were in front of the
gate of Prœtidæ, Pind. Pyth. IX. 82. Nem. IV. 20. Schol. et Dissen.
Explic. p. 382. where the subject is very clearly explained.

1779 Ap. Antonin. Liberal. c. 33.

1780 Marini Ville Alban. p. 150. Compare Bœttiger’s Amalthea, vol. I. p.
130.

1781 Other versions of this story may be seen in Cicero De Nat. D. III.
16. where see Creuzer’s note, and in Paus. X. 13. 4. See also
Visconti, Museo Pio-Clementino, II. 5. Zoëga, Bassirilievi, vol. II.
p. 98.

1782 The reconsecration on the foot of a candelabrum at Dresden. The
atonement, on a Corinthian _puteal_, in the genuine archaic style,
published by Dodwell in his Travels and his collection of
Bas-reliefs, Rome, 1820. It afterwards came into the possession of
the late lord Guilford. In this Apollo, Artemis, and Latona are met
by Pallas, Hercules, and Alcmena, or some other woman: the Graces
follow behind. Perhaps this is a copy of the Sicyonian group of
Dipœnus and Scyllis (Plin. H. N. XXXVI. 4.) unless this also
represented the contest, as the one in Paus. ubi sup. There is a
similar composition on a vase in Millingen’s Vases de Coghill, pl.
11. Apollo δαφνηφόρος, sitting by the tripod with Artemis and
Latona, receives Hercules; a goddess with a sceptre (Vesta,
according to Zoega), and Hermes, are standing by. Hercules is always
drawn as a youth in this subject.

1783 Hence also his labours were represented on the metopes of the
Delphian temple, Eurip. Ion. 196, 239.

1784 See the legend of Tripodiscus in Paus. I. 43. 7. comp. above, p. 14.

1785 Plutarch de sera Num. Vind. 12. p. 245.

1786 He erected three statues of Demonesian brass; above, p. 250. note l.
[Transcriber’s Note: This is the footnote to “sacred tithe,”
starting “From Megara.”] Comp. Callim. fragm. 75. v. 5.

1787 It can indeed be only collected from coins. See Visconti, Mus.
Pio-Clement. tom. VII. 4. b. No. 11. Mionnet Descript. tom. II. p.
109. No. 94. and Planches LIII. 4. Pouqueville, Voyage, tom. IV. p.
208. I likewise saw a similar coin in lord Northwick’s collection.

1788 Above, ch. 2. § 11. Hence the scene of the Rhadamanthus of Euripides
was laid in Bœotia, fragm. 1.

1789 Plutarch, Lysand. 18. De Socrat. Genio 5. Tzetzes ad Lycoph. 50.
Apollod. II. 4. 11. Pherecydes ap. Antonin. Liberal, c. 32. fragm.
50. ed. Sturz. comp. Visconti ad Herod. Att. Inscript. Triop. fin.

1790 Pherecydes ubi sup. Paus. IX. 16. 4.

_ 1791 Orchomenos_, pp. 84. 208. On Hercules Ἱπποδέτης see the story in
Plutarch, Parallel, p. 416.

1792 The passage most in point is in the Theocritean poem XXIV. 100.
where, however, much Alexandrine fiction may be discerned.

1793 See, among other writers, Alcidamas Rhetor adv. Palamed. § 25. ed.
Bekker. where for Τέννος write Λίνος, with two manuscripts.

1794 Below, ch. 12. § 1.

1795 See Boeckh Explic. Pind. Olymp. III. 18. above, ch. 3. § 2. At Nemea
honours were paid to the 360 supposed companions of Hercules, Ælian,
V. H. IV. 5; evidently referring to the year of 360 days.

1796 Heyne ad Apollod. Dissen. Expl. Pind. p. 509.

1797 The madness of Hercules also occurred in the Κύπρια ἔπη, as appears
from the extract of Proclus (at the end of Gaisford’s Hephæstion);
but in that poem it was, if I rightly apprehend the context,
represented as caused by the love and seduction of Hercules.

1798 Eurip. Herc. Fur. Paus. IX. 11. 1.

1799 In this temple a λίθος σωφρονιστὴς, which had restored him to his
senses, was shown under the altar, Paus. IX. 11. 5.

1800 It is to this that the verses of Panyasis refer, in which Hercules
is described as coming over Parnassus to Castalia (fragm. 7. ed.
Gaisford).

1801 Apollod. II. 5. 11. conf. Heyn. According to Herodorus apud Schol.
Soph. Trach. 253. Hercules afterwards serves an ἐνιαυτὸς of three
years; and so also Apollod. II. 6. 4. See above, ch. 11, § 2.

1802 Above, ch. 7. § 9. ch. 8. § 4. The verses from the Heraclea of
Panyasis, Fragm. 4. ed. Gaisford, appear to have been spoken by
Hercules as a consolation for his slavery. Comp. Iliad XXI. 443.
They seem to be incorrectly applied by Heyne ad Apollod. II. 7. 3.
p. 188.

1803 Herod. VI. 116. Paus. I. 15. 4. 32. 4. Harpocrat. in Ἡρακλῆς. Schol.
Pind. OI. IX. 92. XIII. 184. cf. Boeckh Explic. p. 193. Elmsley ad
Eurip. Heraclid. 32.

1804 Aristoph. Ran. 504. Schol. ad 1. et ad 664. Schol. Apoll. Rh. I.
1209. Harpocrat. in Μελίτη, Hesych. in ἐκ Μελίτης, Μήλων et Διομεία,
Suidas in Διομεία. Tzetzes Chil. VIII. 192. Comp. Corsini Fast. Att.
II. p. 335. where, however, there are some inaccuracies.

1805 Together with Hebe, Alcmene, and Iolaus, Paus. I. 19. 3. This temple
is frequently mentioned.

1806 Paus. I. 31.

1807 Diog. Laert. III. 41.

1808 Steph. Byz. in Ἐχελίδαι. Hence, according to some writers, a dance
called τετράκωμος derived its name, Pollux IV. 14. 99. 105. Athen.
XIV. p. 618. Hesych. in τετράκωμος. There was a temple of Hercules,
not far off, on the road to Salamis, Plutarch Themist. 13.

1809 Book I. ch. 3. § 5.

1810 Diod. XII. 45. Schol. Soph. Œd. T. 701.

1811 Plutarch, Thes. 35. Eurip. Herc. Fur. 1333.

1812 See the Κυκλικοὶ in Schol. II. T. 242. Herod. IX. 73. Paus. I. 41.
4. III. 18. 3. Isocrat. Encom. Helen, p. 211 E. Plutarch, Thes. 32.
Steph. Byz. and Harpocrat. in Τιτακίδαι. To this also the verse of
Callimachus refers, Frag. 234. ἄνδρ᾽ ελαιοι (write Ἔλαον)
Δεκελειόθεν αμπρεύοντες, “_dragging Elatus from Decelea_,” _i.e._,
as a guide to Aphidna. According to Alcman (Fragm. 3. ed. Welcker)
and the inscription on the chest of Cypselus (Paus. V. 19. 1.) they
even conquered Athens. How this is connected with the gloss in
Hesychius, Ἀσαναίων πόλιν τὰς Ἀφίδνας, which probably refers to
Alcman, does not appear.

1813 Above, ch. 10, § 8.

1814 See book I. ch. 3. § 2.

1815 The striking difference between the two has been remarked, amongst
others, by Dio Chrysost. Orat. 47. p. 523. B.C. The Alexandrine
fiction of the _twelve_ labours is satisfactorily treated of by
Zoega (Bassiril. II. p. 46.) and also by Ouwaroff, Examen critique
de la Fable d’Hercule.

1816 Schol. Pind. Nem. Arg. p. 425. ed. Boeckh. Argus was also fabled to
have there pastured the sacred cows of Here.

1817 Ap. Schol. Apoll. Rhod. I. 498. comp. Orph. Fragm. 9. A fragment of
Epimenides ap. Ælian. Nat. Anim. XII. 7. also mentions this fable,
and Herodorus apud Tatian. I. p. 164. (ap. Justin. Martyr, ed.
Col.), where for Ἡροδότου we should read Ἡροδώρου, and again by
Euphorion Fragm. 47. p. 111. ed. Meineke. To the passages there
collected add Hesiod. Theog. 331. Pindar Fragm. inc. 100. p. 660.
ed. Boeckh. Callim. Fragm. 82. Plutarch de Facie in Orbe Lunæ 24. de
Fluv. 18. 4. Steph. Byz. in Ἀπέσας. comp. Hygin. Fab. 30.

1818 Compare the vase published by Millin. II. tab. 75. with the
description of the metopes on the temple at Delphi in Eurip. Ion.
196. On the chest of Cypselus, however, he is represented as slaying
them with arrows.

1819 Heinrich Proleg. in Hesiod. Scut. pag. 69. Dissen. Explic. Pind.
Isthm. V. p. 525. Buttmann ad Soph. Philoct. 726. On the chest of
Cypselus Hercules was represented with arrows, and also with a
sword: he is called αἰχμητὴς in Archilochus Frag. 60. ed. Gaisford.

1820 Odyss. XI. 600. cf. VIII. 224. II. V. 393.

1821 Athen. XII. p. 512 F. Strab. XV. p. 688. Eratosth. Cataster. 12.
Suid. in Πείσανδρος comp. Schol. Apoll. Rhod. II. 1197. concerning
the brazen club of Hercules mentioned by Peisander.

1822 See above, b. I. ch. 3. § 5.

1823 Comp. Isocr. Archid. p. 119 D. Marm. Farnes. p. 152. in Marini and
others.

1824 I understand ἐν Πύλῳ ἐν νεκύεσσι, Il. III. 395 in the same manner as
Pausanias does VI. 25. 3. Apollod. II. 7. 3. The wounding of Hades
was also mentioned by Panyasis, Arnob. adv. Gent. IV. 25. According
to the same author (ap. Clem. Alex. Protr. p. 25. ed. Sylb.) Here
was also wounded at Pylus. The passage in the Iliad V. 392. leaves
this undecided. Comp. Schol. Venet. ad Il. XI. 689. Lycophr. 39.
with the Commentary of Tzetzes. The wounding of Ares is connected
with the above by Hesiod Scut. 368. the battle with Apollo and
Poseidon by Pindar Olymp. IX. 33. Boeckh Expl. p. 189.

1825 Nevertheless there was also near Pylos Triphyliacus a sanctuary of
Hades on mount Minthe.

1826 Schol. Il. V. 392. Venet. II. 336. from the Κατάλογοι of Hesiod.
Diod. IV. 31.

1827 Apollod. II. 6. 2. Schol. Venet. Il. II. 88. Marm. Farnes. p. 151.

1828 Ch. 11. § 1.

1829 Olymp. XI. 57. The names of the conquerors were perhaps taken from
public registers, ἀναγραφαὶ, which usually went back to the mythical
period, like those of the priestesses of Here at Argos (see book I.
ch. 7. § 2). Comp. with ibid. v. 59. Etym. Mag. Δαιτήριον ἐν Ἰλιάδι,
read ΗΛΕΙΑΙ; the spot where Hercules distributed the booty of the
Elean war.

1830 Provided that Doryclus is the Δορυκλὲυς mentioned in Apollod. III.
10. 5.

1831 Polyb. XII. 26. 2 comp. above, ch. 3. § 2.

1832 See Pind. Olymp. III. 14. where the connexion seems to be as
follows: Hercules, while chasing the hind of Artemis, arrives at the
country of the Hyperboreans, at the source of the Ister, and there
sees the beautiful olive-trees. Afterwards, when about to found the
Olympic games, he remembers these trees, and procures some young
shoots to plant the bare and sunny plains of Elis. On the κότινος of
Olympia see Schneider Index Theophrast. vol. V. p. 424.

1833 Pausan. VIII. 25. 5. 15. 2. comp. above, p. 220, note b.
[Transcriber’s Note: This is the footnote to “some external
influence,” starting “The temples are.”]

1834 See the map of Peloponnesus.

1835 Apollod. II. 6. 3.

1836 See Heyne Excurs. 14. ad Æn. III. From hence the colony of Heraclea
was sent.

1837 ΟΙΚΙΜΤΑΜ on coins, _i.e._ οἰκιστής.

1838 Jamblich. Vit. Pythag. 10.

1839 Mus. Pembrock. P. II. tab. 16. Eckhel N. Anecd. tab. I. No. 13, from
whose explanation mine differs in some respects.

1840 Aristot. Mirab. Ausc. § 115.

1841 Athen. X. p. 441 A. from the Ἰταλικὴ of Alcimus.

1842 See book I. ch. 6. § 3.

1843 Plutarch. Quæst. Græc. 58. p. 409. Nicomachus ap. Lyd. de Mensibus,
p. 93.

1844 Dissen. Expl. Pind. Isthm. V. p. 525. It may, perhaps, be collected
from Ovid. Metam. VII. 369. that at this festival the women were
disguised as cows. Perhaps the festival of Hercules was connected
with that of Here, concerning which see Athen. VI. p. 262.

1845 Laur. Lydus de Magistr. III. 64. p. 268. On the connexion between
the Lydian worship of Sandon or Sandes and the Hellenic worship of
Hercules see a paper by the author in the _Rheinisches Museum_, vol.
III. p. 22-39.

1846 Steph. Byz. in Ἀκέλη.

1847 Berosus ap. Agath. Hist. Justin. II. p. 62. ed. Vulcan.

1848 Strabo XII. p. 564 B. Solinus 42, &c. comp. _Orchomenos_, p. 293.

1849 Κτιστὴς on the coins.

1850 Ap. Schol. Apoll. Rhod. I. 131. Hence this genealogy was afterwards
transferred to Hylas. In the Spartan fable, Elacatus was represented
as the παιδικὰ of Hercules (Sosibius ap. Hesych. in Ἠλακάτια).

1851 See the fragments of the Lytierses of Sositheus, Hermann, Opuscula,
vol. I. p. 54. and above, ch. 8. § 12.

1852 Amongst the passages quoted in Creuzer’s Symbolik, vol. I. p. 326.
those of Pherecydes, Pindar, and Apollodorus should be particularly
noticed.

1853 Aristot. ap. Ælian Var. Hist. V. 3. comp. Schwarz de Columnis
Herculis, Opuscula, vol. II. p. 205. Peringer de Templo Herculis
Gaditani. Concerning Hercules-Briareus, see also Zenob. Prov. οὗτος
ἄλλος Ἡρακλῆς.

1854 The African Hercules Maceris, according to Pausan. X. 17. 2; the
Phœnician Διωδᾶς, according to Euseb. Scal. p. 26. in the Greek
text. Islands of Hercules near New Carthage in Spain, Athen. III. p.
121 A. We find also an Iolaus connected with the Carthaginian
Hercules, Polyb. VII. 9. 2. Eudoxus ap. Athen. IX. p. 392 D.

1855 Pausan. ubi sup.

1856 Sallust. Bell. Jugurth. 21. which passage also mentions his death in
Spain. Comp. Strabo XVII. p. 828.

1857 Pollux I. 4. 45.

1858 Eudoxus ubi sup. Eustath. ad Il. p. 1702. 50. Zenobius in ὄρτυξ
ἔσωσεν. Compare with these passages the very ingenious explanation
of this fable in Heeren’s Ideen, vol. I. part 2. p. 129.

1859 Herod. V. 43. Paus. III. 16. 4.

1860 Hence also the legend that Hercules was subject to epilepsy.

1861 Od. XI. 605.

1862 This worship certainly originated at Delphi, since the Delphic
oracle in Demosth. in. Mid. p. 531. 7. orders the Athenians to offer
sacrifices περὶ ὑγιείας to the supreme Zeus, Hercules, and Apollo
προστατήριος. Concerning Hercules ἀλεξίκακος see Libanius Ep. 12.
Dio Chrysost. Orat. I. p. 17. Schol. Aristoph. Nub. 1375. and Schol.
Apoll. Rh. I. 1218. comp. Marini Ville Alban. p. 141. No. 152. This
character of the hero is generally alluded to in the exclamations
Ἡράκλεις, Me Hercules; and as such, representations of sheep were
offered to him (otherwise the usual sacrifices were swine); and he
was called Μήλων at Thebes, Pollux I. 1. 27. 30. and at Melite in
Attica.—See Apollod. ap. Zenob. V. 12. Hesych. in Μήλων. Schol.
Aristoph. Pac. 42. cf. 740. Suidas in Μήλιος.

1863 Strab. XIII. p. 613. This, however, was not the original Grecian
Hercules; above, § 8. Hercules ἀπόμυιος (the averter of flies) was
worshipped at Rome, according to Clemens Alexand. Protrept. I. p.
24. ed. Sylb. a title of Zeus at Olympia.

1864 According to Pausanias, who also gives an account of several
Dædalian wooden images of Hercules. The divine worship at Sicyon
(Paus. II. 10. 1.) may, however, be referred to the Idæan Dactylus,
since this town was anciently connected with Phæstus.

1865 Pind. Nem. I. 67. (cf. VII. 90) represents Hercules as engaged in
this contest with the gods, probably a short time before his
deification. The first representations of Hercules the
giant-destroyer occur on the throne of the Amyclæan Apollo. Pausan.
III. 18. 7. and some very ancient vases.

1866 In making libations to Hercules not a drop was left in the goblet,
Athen. XII. p. 1512 F. Those who wished to make libations brought
him a measure of wine, Hesych. in Οἰνιστήρια.

1867 For instance, Epicharmus in the Busiris, and The Marriage of Hebe
(frequently quoted in Athenæus), and Rhinthon in the Hercules. See
Athen. XI. p. 500 F.

1868 See _e.g._, Eubulus ap. Athen. XIII. p. 567.

1869 On this poem see Fabric. Biblioth. Gr. vol. I. p. 378. ed. Harles.
Thermopylæ appears to have been the earliest locality of this fable
(Herod. VII. 216. above, ch. 11. § 5.), but in this poem the scene
was perhaps laid in Œchalia in Eubœa; at least Tzetzes, enumerating
the poems attributed to Homer, mentions the Κέρκωπες next to the
Οἰχαλίας ἅλωσις (ap. Bentl. Epist. ad Mill. p. 505, ed.
Lips.).—Hence Diotimus, in his poem on the labours of Hercules,
called the Cercopes Œchalians, viz., in Eubœa, whence they ravaged
the territory of Bœotia (Suidas in Εὐρύβατος. Apostol. IX. 33.
Schol. Lucian. Alexand. 4. 71.): Æschrion of Sardis, in his Ephesis,
was probably the first who transplanted them to Lydia (Lobeck _de
Cercopibus el Cobalis_ p. 7.), and Xenagoras to the Pithecusæ
(apparently in his treatise περὶ Νήσων, ap. Harpocrat. in Κέρκωπες.
Lactant. Fab. XIV. 3. Zenobius, Apostol. XI. 24.). Among the
Athenian comic poets Hermippus and Plato treated this fable; but the
composition in Hancarville III. 88. in which Hercules reaches two
monkey-shaped Cercopes in nets or cages to Eurystheus sitting on a
throne, seems to be a representation of an Italian farce.

1870 Millingen Peintures Inédites pl. 35. Tischbein III. 37. See Tzetz.
ad Lycophr. 691.

1871 See Reinganum’s Selinus, plate 3. (Leipsig. 1827).

1872 Μή τευ μελαμπύγου τύχοις. See the Parœmiographers, Photius, Suidas,
&c., in this expression, Diod. IV. 31. and others. The proverb
occurred in Archilochus, fragm. 106. ed. Gaisford.

1873 Athen. VI. p. 260. from Hegesander, ibid. XIV. p. 615 D. from
Telephanes. Perhaps Hercules had παράσιτοι here as well as at
Cynosarges and other demi. See Diodorus of Sinope in Athen. VI. p.
239 E.

1874 Book IV. ch. 6. § 9. 10. ch. 7.

1875 Our knowledge of Macedonia has been much increased by the Travels of
F. C. H. L. Pouqueville from Janina to Greveno and Castoria, of H.
Pouqueville from Guilan to Mezzovo, and Barbié du Bocage’s (the
younger) Examination of the Ruins of Pella; although in the _Voyage
dans la Grèce_ (tom. II.) of the first-named writer some singular
notions, arising from an imperfect knowledge of ancient geography
(_e.g._, of _Haliacmonts_), somewhat confuse the description. But
the _Carte de la Grèce Moderne_, by J D. Barbié du Bocage, is a work
of great accuracy, and it has been implicitly followed in the
annexed Map.

1876 Its rise in these mountains, and course through Pæonia (Liv. XXXIX.
53. Strabo VII. p. 327. cf. Exc. 9. p. 330. ed. Casaub. Ptolem. p.
82. ed. Montan.). prove that it is the modern Cara-Sou.

1877 Strabo VII. 9. p. 330. states that the Ludias runs out of the lake
on which Pella is situated; which is now the lake of Jenidge.
(According to modern maps it is not true that the lake is formed by
an ἀπόσπασμα of the Axius; but in ancient times also the marshes
reached to the east of Pella, Liv. XLIV. 46.) Compare Strabo VII. 8.
p. 330. It is evident from Herodotus VII. 127. that the Lydias was
next to the Axius. Λοιδίας was the reading found by Harpocration in
Æschines de Fals. Leg. p. 44.

1878 Herod. VII. 127. Scylax agrees with Herodotus, p. 26. ed. Hudson,
where the places come in the following order: “Pydna, Methone, the
mouth of the Haliacmon, Alorus, the Lydias, then Pella, the Axius,
the Echeidorus, and Therma.” On the other hand, Strabo, who
represents the Haliacmon as falling into the sea near Dium (VII. 8.
p. 330.), perhaps confounding it with the Helicon, (Pausan. IX. 30.
4.) is supported by Ptolemy, p. 82. “Thessalonice, the Echeidorus,
the Axius, the Lydias, Pydna, the Haliacmon, Dion, Pharybas (read
Baphyras), the Peneus.”

1879 Plutarch de Exilio 10.

1880 Or Lacmus, in which mountain the Aous and the Inachus, a branch of
the Achelous, have their source, Hecatæus ap. Strab. VI. p. 271.
VII. p. 316. Steph. Byz. in v. Λάκμων. Sophocles ap. Strab. VI. p.
271. Herod. IX. 93. The _Lingus_ of Livy XXXII. 13. is nearly the
same mountain.

1881 Ptolemy. It seems plain that the Καναλόουια ὄρη of Ptolemy, in which
the Haliacmon rises, and the Κανδαουία ὄρη before Lychnidus, in
Strabo, Cæsar, Cicero, and the Tab. Peuting. are the _same_ name,
and that the passage of Ptolemy is corrupt. The ridge is, indeed,
broken by the Genusus.

1882 See next note.

1883 Strabo VII. Exc. 11. p. 330. This _Bermius_ is a continuation of
mount _Barnus_, at the foot of which the Via Egnatia passes (Strab.
VII. p. 323.), and the same as the _Bernus_ of Diodorus, fragm. 27.
p. 229. ed. Bipont, or the _Bora_ of Livy XLV. 29. 30. where it must
be distinguished between what properly belongs to a _regio_ and what
_adjicitur_. See below, p. 459, note n. [Transcriber’s Note: There
is no such footnote number on that page.]

1884 Mannert’s Geographie, VII. p. 516.

1885 Below, § 17.

1886 Below. § 11.

1887 VII. 113.

1888 Herodotus (ubi sup.) appears also to call the mountain between the
Strymon and Angites, Pangæum.

1889 Herod. VII. 123. cf. 127.

1890 Herod. VII. 124.

1891 Thuc. I. 58.

1892 Il. 99.

1893 Herod. VII. 115. Diodonis XXVII. p. 229. also places the Bisaltæ to
the west of the Strymon; somewhat differently Liv. XLV. 29, 30.
Compare Gatterer’s excellent Dissertations _de Herodoti et
Thucydidis Thracia_, and Commentat. Gotting. vol. 5. p. 33.

1894 Herod. VII. 124. cf. 127. It is, however, singular that Xerxes
should go from Acanthus to Therma in Mygdonia, beyond Pæonia (on the
Axius?) and Crestonica. This Crestonica is probably quite different
from the Crestonæi at the source of the Echeidorus, and is a
district of Chalcidice. See the author’s _Etrusker_, vol. I. p. 96.
Ἐν τῇ Κρηστωνίᾳ παρὰ τὴν τῶν Βισαλτῶν χώραν, Pseud-Aristot. Mirab.
Auscult. p. 710. ed. Casaubon.

1895 Herod. VII. 127.

1896 VII. 123. Βοττιαΐδα, τῆς ἔχουσι τὸ παρὰ θάλασσαν στεινὸν χωρίον
πόλις Ἴχναι τε καὶ Πελλα. It does not follow that Pella was, in the
opinion of Herodotus, a coast-town.

1897 Of Apollo, according to Hesychius in Ἰχναίην. Macedonia had been
called from it Ἰχναίη by some poet, Hesychius and Suidas in v. The
city is mentioned by Eratosthenes ap. Steph. Byz. Plin. H. N. IV.
17. and Mela II. 3. Stephanus Byz. confounds with this town that in
Thessaly. Themis was worshipped at Ichnæ, according to Strabo IX. p.
435.

1898 Strab. VII. 8. p. 330. compare Scylax and Æschines above, in notes c
and d.

1899 Strab. VII. 9. p. 330.

1900 In Polybius V. 97. 4. Bottia and Amphaxitis are also mentioned
together.

1901 Βοττία in II. 99. should probably be written Βοττιαία, as in II.
100. (or the reverse; see notes c and f in this page, and Etym. Mag.
in v.) [Transcriber’s Note: Note c begins “In Polybius V. 97. 4.”
and note f begins “Thucyd. I. 65.”]

1902 See below, p. 465, note k. [Transcriber’s Note: This is the footnote
to “according to Herodotus,” starting “VIII. 127.”]

1903 Thucyd. I. 65, II. 79, 101. The passage of Theopompus ap. Steph.
Byz. in v. Αἰόλιον should be thus written: πόλιν Αἰόλιον τῆς
Βοττικῆς (vulg. Ἀττικῆς) μὲν οὖσαν, πολιτευομένην δὲ μετὰ τῶν
Χαλκιδέων. The inhabitants, however, are always called Βοττιαῖοι in
Thucydides. Βοττιαία for Βοττικὴ, Dionysius ad Amm. I. 9. The great
etymologist in Βοττεία also notices the distinction between Βοττικὴ
and Βοττιαία; where write Βοττικὴ ἡ Χαλκιδικὴ γῆ (ΧΑΛΚΙΔΙΚΗ for
ΧΑΛΔΑΙΚΗ).

1904 VII. 127. Compare the expression οἱ οὐρίζουσι γῆν Βοττιαΐδα τε καὶ
Μακεδονίδα, with VII. 123. ὅς οὐριζει χώρην τὴν Μυγδονίην τε καὶ
Βοττιαιΐδα.

1905 Pausan. IX. 30. 3. χώραν τὴν ὑπὸ ὄρος, τὴν Πιερίαν. Livy XLIV. 43.
calls the mountain-forest above Pydna _Pieria sylva_.

1906 With Strabo VII. 8. p. 330. who makes Pæonia extend to the Axius
(and so Ptolemy, p. 82.); though he afterwards places Alorus to the
south of the Lydias, and yet in Bottiæa. There is, however, much
confusion in this passage.

1907 See below, § 17.

1908 VIII. 8. p. 330.

1909 Liv. XLIV. 9, 20. Hence also Pausanias (IX. 30. 3. X. 13. 3.)
appears to distinguish Dium (τὸ ὑπὸ τῇ Πιερίᾳ), and Strabo (IX. p.
410. X. p. 471.) Leibethrum, from Pieria. On the other hand, Arrian.
Anab. I. 11. places the ξόανον of Orpheus at Leibethra (Plutarch
Alexand. 14.) in Pieria.

1910 I have placed Dium at the _ruines_ in B. du Bocage; Platamona is
perhaps the ancient temple of Hercules.

1911 VII. 8. p. 330. comp. Wesseling ad Anton. Itin. p. 328. and Drakenb.
ad Liv. XLII. 51. The _Citium_ of Livy must be sought for near
Edessa.

1912 XLII. 53.

1913 Il. 99.

1914 Liv. XLV. 30.

1915 Liv. XLII. 53. Compare Plutarch. Æmil. 9. βιαζόμενον κατὰ τὰς
Ἐλιμίας (the passes of Elimea?).