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1128 AD (search for this): text Epitome, book E
mother of Neoptolemus, see above, Apollod. 3.13.8. The marriage of Helenus to Deidamia appears not to be mentioned by any other ancient writer. And when Peleus was expelled from Phthia by the sons of AcastusAccording to Eur. Tro. 1126-1130, while Neoptolemus was still at Troy, he heard that his grandfather Peleus had been expelled by Acastus; hence he departed for home in haste, taking Andromache with him. The Scholiast on this passage of Euripides (1128) says that Peleus was expelled by Acastus's two sons, Archander and Architeles, and that the exiled king, going to meet his grandson Neoptolemus, was driven by a storm to the island of Cos, where he was entertained by a certain Molon and died. As to an early connexion between Thessaly and Cos, see W. R. Paton and E. L. Hicks, The Inscriptions of Cos, pp. 344ff. A different and much more detailed account of the exile of Peleus is furnished by Dicty
559 BC (search for this): text Epitome, book E
ast on Hom. Il. xiii.66; Iamblichus, De Pythagorica vita, viii.42; Suidas, s.v. poinh/ （quoting Aelian）; Serv. Verg. A. 1.41. Servius, in contradiction to our other authorities, says that only one maiden was sent annually. Strabo appears to affirm that the custom originated as late as the Persian period （ta\s de\ Lokri/das pemfqh=nai Persw=n h)/dh kratou/ntwn sune/bh）. This view is accepted by Clinton, who accordingly holds that the custom lasted from 559 B.C. to 346 B.C.（Fasti Hellenici, i.134ff.）. After Agamemnon had returned to Mycenae with Cassandra, he was murdered by Aegisthus and Clytaemnestra; for she gave him a shirt without sleeves and without a neck, and while he was putting it on he was cut down, and Aegisthus reigned over Mycenae.As to the murder of Agamemnon, see Hom. Od. 3.193ff.; Hom. Od. 303-305; Hom. Od. 4.529-537; Hom. Od. 11.404-434; Hagias, Returns, summarized by Proc
346 BC (search for this): text Epitome, book E
Il. xiii.66; Iamblichus, De Pythagorica vita, viii.42; Suidas, s.v. poinh/ （quoting Aelian）; Serv. Verg. A. 1.41. Servius, in contradiction to our other authorities, says that only one maiden was sent annually. Strabo appears to affirm that the custom originated as late as the Persian period （ta\s de\ Lokri/das pemfqh=nai Persw=n h)/dh kratou/ntwn sune/bh）. This view is accepted by Clinton, who accordingly holds that the custom lasted from 559 B.C. to 346 B.C.（Fasti Hellenici, i.134ff.）. After Agamemnon had returned to Mycenae with Cassandra, he was murdered by Aegisthus and Clytaemnestra; for she gave him a shirt without sleeves and without a neck, and while he was putting it on he was cut down, and Aegisthus reigned over Mycenae.As to the murder of Agamemnon, see Hom. Od. 3.193ff.; Hom. Od. 303-305; Hom. Od. 4.529-537; Hom. Od. 11.404-434; Hagias, Returns, summarized by Proclus, in Epic
357 BC - 346 BC (search for this): text Epitome, book E
sweeping and sprinkling the sacred precinct; but they might not approach the goddess, nor quit the sanctuary except by night. Tzetzes agrees with Apollodorus in describing the maidens during their term of service as barefoot, with cropped hair, and clad each in a single tunic. He refers to the Sicilian historian Timaeus as his authority for the statement that the custom was observed for a thousand years, and that it came to an end after the Phocian war （357-346 B.C.）. See Tzetzes, Scholiast on Lycophron 1141. The maidens were chosen by lot from the hundred noblest families in Locris （Polybius xii.5）; and when they escaped death on landing, they served the goddess in the sanctuary for the term of their lives （Plut. De sera numinis vindicta 12）, or, at all events, till their successors arrived （Suidas, s.v. kategh/rasan）. For other references to this very remarkable custom, which ap
Phocis (Greece) (search for this): text Epitome, book E
f Parnassus; but he does not say who rescued the child and conveyed him thither. According to Sophocles and Euripides, it was an old retainer of the family who thus saved Orestes, but Sophocles says that the old man had received the child from the hands of Electra. Hyginus, in agreement with Apollodorus, relates how, after the murder of Agamemnon, Electra took charge of （sustulit） her infant brother Orestes and committed him to the care of Strophius in Phocis. And when Orestes was grown up, he repaired to Delphi and asked the god whether he should take vengeance on his father's murderers. The god gave him leave, so he departed secretly to Mycenae in company with Pylades, and killed both his mother and Aegisthus.This vengeance for the murder of Agamemnon is the theme of three extant Greek tragedies, the Choephori of Aeschylus, the Electra of Sophocles, and the Electra of Euripides. It was related by Hag
Halae (Greece) (search for this): text Epitome, book E
IT 89-91; Eur. IT 1212-1214. But according to Euripides the image was not to remain in Athens but to be carried to a sacred place in Attica called Halae, where it was to be set up in a temple specially built for it and to be called the image of Artemis Tauropolus or Brauronian Artemis （Eur. IT 1446-1467）. Atury of our era （Paus. 3.16.8; Paus. 8.46.3）. Euripides has recorded, in the form of prophecy, two interesting features in the ritual of Artemis at Halae or Brauron. In sacrificing to the goddess the priest drew blood with a sword from the throat of a man, and this was regarded as a substitute for the sacrifs of women dying in child-bed used to be dedicated to Iphigenia, who was believed to be buried at Brauron. See Eur. IT 1458-1467. As to Brauron and Halae, see Paus. 1.33.1 with Frazer's note （vol. ii. pp. 445ff.）. But other places besides Brauron claimed to possess the ancient idol of t
Cappadocia (Turkey) (search for this): text Epitome, book E
. The verb （kaqosiwqh=nai）, which I have taken to refer to the image and have translated by “dedicated,” may perhaps refer to Orestes; if so, it would mean “purified” from the guilt of matricide. According to Hyginus, Fab. 120, Orestes sailed with Iphigenia and Pylades to the island of Sminthe, which is otherwise unknown. Another place to which Orestes and Iphigenia were supposed to have come on their way from the Crimea was Comana in Cappadocia; there he was said to have introduced the worship of Artemis Tauropolus and to have shorn his hair in token of mourning. Hence the city was said to derive its name （*ko/mana from ko/mh）. See Strab. 12.2.3. According to Tzetzes, Scholiast on Lycophron 1374, Orestes was driven by storms to that part of Syria where Seleucia and Antioch afterwards stood; and Mount Amanus, on the borders of Syria and Cilicia, was so named because there t
Phoenicia (search for this): text Epitome, book E
n compliance with an oracle, which assured the Spartans of victory over their stubborn foes the Tegeans, if only they could get possession of these valuable relics. See Hdt. 1.67ff.; Paus. 3.3.5ff.; Paus. 3.11.10; Paus. 8.54.3. Menelaus, with five ships in all under his command, put in at Sunium, a headland of Attica; and being again driven thence by winds to Crete he drifted far away, and wandering up and down Libya, and Phoenicia, and Cyprus, and Egypt, he collected much treasure.For the wanderings of Menelaus on the voyage from Troy, see Hom. Od. 3.276-302; compare Paus. 10.25.2. And according to some, he discovered Helen at the court of Proteus, king of Egypt; for till then Menelaus had only a phantom of her made of clouds.As to the real and the phantom Helen, see above, Apollod. E.3.5, with the note. And after wandering for eight years he came to port at Mycenae, and t
Seleucia (Iraq) (search for this): text Epitome, book E
known. Another place to which Orestes and Iphigenia were supposed to have come on their way from the Crimea was Comana in Cappadocia; there he was said to have introduced the worship of Artemis Tauropolus and to have shorn his hair in token of mourning. Hence the city was said to derive its name （*ko/mana from ko/mh）. See Strab. 12.2.3. According to Tzetzes, Scholiast on Lycophron 1374, Orestes was driven by storms to that part of Syria where Seleucia and Antioch afterwards stood; and Mount Amanus, on the borders of Syria and Cilicia, was so named because there the matricide was relieved of his madness （*)amano/s, from mani/a“madness” and a) privative）. Such is a sample of Byzantine etymology. and having come to Mycenae, he united his sister Electra in marriage to Pylades,As to the marriage of Electra to Pylades, see Eur. El. 1249; Eur. Or. 1658ff.; Hyginus, Fab. 122. and having himself married
Thurium (Italy) (search for this): text Epitome, book E
in of Canastrum.Canastrum, or Canastra, is the extreme southern cape of the peninsula of Pallene （Pellene） in Macedonia. See Hdt. 7.123; Ap. Rhod., Argon. i.599, with the Scholiast; Strab. 7 Fr. 25; Apostolius, Cent. ii.20; Tzetzes, Scholiast on Lycophron 526; Livy xxx.45.15, xliv.11.3. And Philoctetes was driven to Campania in Italy, and after making war on the Lucanians, he settled in Crimissa, near Croton and ThuriumIt is said that in a sedition Philoctetes was driven from his city of Meliboea in Thessaly （Hom. Il. 2.717ff.）, and fled to southern Italy, where he founded the cities of Petilia, Old Crimissa, and Chone, between Croton and Thurii. See Strab. 6.1.3, who, after recording the foundation of Petilia and Old Crimissa by Philoctetes, proceeds as follows: “And Apollodorus, after mentioning Philoctetes in his Book of the Ships, s
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