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Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
istic 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
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
senhardt, p. 396）; Fragmenta Historicorum Graecorum, ed. C.
Müller, i.84. Frag. 46. Nothing could be more appropriate than that
the god of the vine should be nursed by the nymphs of the rain. According to Diod.
3.59.2, Diod. 3.64.5, Diod. 3.65.7, Diod.
3.66.3, Nysa, the place where the
nymphs reared Dionysus, was in Arabia, which is
certainly not a rainy country; but he admits （Diod. 3.66.4,
Diod. 3.67.5） that others placed Nysa in Africa, or, as he calls
it, Libya, away in the west beside the great
ocean. Herodotus speaks of Nysa as
“in Ethiopia, above Egypt” （Hdt.
2.146）, and he mentions “the Ethiopians who dwell about
sacred Nysa and hold the festivals in honor of
Dionysus” （ Hdt. 3.97）. But in
fact Nysa was sought by the ancients in many
different and distant lands and was probably mythical, perhaps invented to explain the
name of Dio
Apollodorus, Library (ed. Sir James George Frazer), book 2 (search)
Apollod. 3.13.3, Apollod. 3.14.7, Apollod.
E.1.19. It does not seem to have been practised by men. But Hercules,
after charging Hyllus his elder son by Deianira, to marry Iole when he came of age,For this dying charge of Herakles, see Soph. Trach. 1216ff.; Ov. Met.
9.278ff. It is remarkable that Herakles should be represented as so earnestly
desiring that his concubine should become the wife of his eldest son by Deianira. In
many polygamous tribes of Africa it is
customary for the eldest son to inherit all his father's wives, except his own mother.
See Folk-Lore in the Old Testament, i.541, note 3, ii.280.
Absalom's treatment of his father's concubines （2 Samuel,
xvi.21ff.） suggests that a similar custom formerly obtained in
Israel., I do not remember to have met with
any other seeming trace of a similar practice in Greece. proceeded to Mount Oeta, in the Trachinian
territory, and there c
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
hip he put to sea
and fled. And he landed in the country of the
Lotus-eaters,As to the adventures of Ulysses with the
Lotus-eaters, see Hom. Od. 9.82-104; Hyginus, Fab.
125. The Lotus-eaters were a tribe of northern Africa, inhabiting the coast of Tripolis （Scylax, Periplus 110; Pliny, Nat.
Hist. v.28）. As to the lotus, see Hdt.
4.177; Polybius xii.2.1, quoted by Athenaeus xiv.65, p. 651 DF;
Theophrastus, Hist. Plant. iv.3.1ff. The tree is the Zizyphus Lotus of
the botanists. Theophrastus says that the tree was common in Libya, that is, in northern Africa, and that an army marching on Carthage subsisted on its fruit alone for several days. The modern name
of the tree is ssodr or ssidr. A whole district in Tripolis is named Ssodria after it. See A. Wiedemann, Herodots
Zweites Buch, p. 385, note on Herodotus, ii.96. and sent some
to learn who inhabited it, but they tasted of the lotus and remained