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 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, 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, 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
raise the question
whether magnitudes and colors are really such as they appear at a
distance or close at hand, as they appear to the healthy or to the
diseased; and whether heavy things are as they appear to the weak or
to the strong; and whether truth is as it appears to the waking or to
the sleeping.For clearly
they do not really believe the latter alternative—at any
rate no one, if in the night he thinks that he is at Athens whereas he is really in
Africa, starts off to
the Odeum.A concert-hall (used
also for other purposes) built by Pericles. It lay to the
south-east of the Acropolis. And again concerning the
future (as indeed Plato saysPlat. Theaet. 171e, 178cff..）
the opinion of the doctor and that of the layman are presumably not
equally reliable, e.g. as to whether a man will get well or
not.And again in
the case of the senses themselves, our perception of a foreign object
and of an object p
as to the river that ran past the city, Etearchus guessed it to be the Nile; and reason proves as much. For the Nile flows from Libya, right through the middle of it; and as I guess, reasoning about things unknown from visible signs, it rises proportionally as far away as does the Ister.e)k tw=n i)/swn me/trwn is an obscure expression. What Hdt. appears to mean is, that as the Nile (according to him) flows first from W. to E. and then turns northward, so the Danube flows first from W. to E. and then (as he says) from N. to S.; and so the rivers in a manner correspond: one crosses Africa, the other Europe.
For the Ister flows from the land of the Celts and the city of Pyrene through the very middle of Europe; now the Celts live beyond the Pillars of Heracles, being neighbors of the Cynesii, who are the westernmost of all the peoples inhabiting Europe.
The Ister, then, flows clean across Europe and ends its course in the Euxine sea, at Istria, which is inhabited by Milesian colonists.
There is a headland jutting out into the sea from the land of the Gindanes; on it live the Lotus Eaters, whose only fare is the lotus.The fruit of the Rhamnus Lotus, which grows in this part of Africa, is said to be eatable, but not so delicious as to justify its Homeric epithet “honey-sweet.” The lotus fruit is the size of a mastich-berry: it has a sweet taste like the fruit of a date-palm; the Lotus Eaters not only eat it, but make wine of i
I have now described all the nomadic Libyans who live on the coast. Farther inland than these is that Libyan country which is haunted by wild beasts, and beyond this wild beasts' haunt runs a ridge of sand that stretches from Thebes
of Egypt to the Pillars of Heracles.Herodotus' description is true in so far as it points to the undoubted fact of a caravan route from Egypt to northwestern Africa; the starting-point of which, however, should be Memphis and not Thebes
. But his distances between identifiable places are nearly always incorrect; the whole description will not bear criticism. The reader is referred to the editions of Rawlinson, Macan, and How and Wells for detailed discussion of difficulties.
At intervals of about ten days' journey along this ridge there are masses of great lumps of salt in hills; on the top of every hill, a fountain of cold sweet water shoots up from the midst of the salt; men live around it who are farthest away toward the desert and inland from the wild
nother story told by the Sicilians: even though he was to be under Lacedaemonian authority, Gelon would still have aided the Greeks had it not been for Terillus son of Crinippus, the tyrant of Himera. This man, who had been expelled from Himera by Theron son of Aenesidemus, sovereign ruler of Acragas, at this very time brought against Gelon three hundred thousand Phoenicians, Libyans, Iberians, Ligyes, Elisyci, Sardinians, and Cyrnians,The Carthaginians invaded Sicily with a force drawn from Africa and the western Mediterranean. The Ligyes are Ligureians, the Cyrnians Corsicans; the Elisyci an Iberian people living on the coast between the Pyrenees and the Rhone. According to a statement quoted from the historian Ephorus, this Carthaginian expedition was part of a concerted plan, whereby the Greek world was to be attacked by the Carthaginians in the west and the Persians in the east simultaneously. led by Amilcas son of Annon, the king of the Carchedonians. Terillus had induced him to
d it does not blow through the tender maidenwho stays indoors with her dear mother, unlearned as yet in the works of golden Aphrodite, and who washes her soft body and anoints herself with oil and lies down in an inner room within the house, on a winter's day when the Boneless OneI.e.the octopus or cuttle. gnaws his footin his fireless house and wretched home; for the sun shows him no pastures to make for, but goes to and fro over the land and city of dusky men,I.e.the dark-skinned people of Africa, the Egyptians or Aethiopians. and shines more sluggishly upon the whole race of the Hellenes. Then the horned and unhorned denizens of the wood,with teeth chattering pitifully, flee through the copses and glades, and all, as they seek shelter, have this one care, to gain thick coverts or some hollow rock. Then, like the Three-legged OneI.e.an old man walking with a staff （the “third leg”—as in the riddle of the Sphinx）. whose back is broken and whose head looks down upon the ground,like
