Many Wounds in Achilles' Heart: Quintus of Smyrna, Posthomerica 1.718-721

Name:  Quintus of Smyrna Date:  4th century CE Region:   Smyrna [modern Greece] Citation: Posthomerica 1.718-721

But Achilles grieved as he gazed

Down at Penthesilea’s beautiful body lying dead in the dust

The pain in his heart was no less

than feeling the recent loss of his beloved Patroclus.

--Quintus Smyrnaeus, Posthomerica 1.718-721, Translated into Latin by Lorenz Rhodomann

  μέγα δ᾽ ἄχνυτο Πηλέος υἱὸς

κούρης εἰσορόων ἐρατὸν σθένος ἐν κουίῃσι:

τοὔνεκά οἱ κραδίην ὀλοαὶ κατέδαπτον ἀνῖαι

ὁππόσον ἀμφ᾽ ἑτάροιο πάρος Πατρόκλοιο δαμέντος.

 At Pelei filius valde contristabatur,

delectabilem puellae speciem in pulverem contuens;

ideo nociva aegritudo ipsius cor edebat,

non minus quam nuper ob Patroclum amicum interfectum.

 Quintus of Smyrna was a Greek poet who lived during the 4^th century CE. His epic poem, the Posthomerica, was a fourteen volume epic depicting the events of the later half of the Trojan War; this epic preserves many literary sources that are no longer extant.

Britomartis, Deified by Artemis: Pausanias, Description of Greece 2.30.3

Britomartis, Deified by Artemis

Name:  Pausanias Date:        110 – 180 CE Region:    Lydia [modern Turkey] Citation:      Description of Greece 2.30.3

Zeus’ daughter Carme and Eubulus was named Britomartis. She enjoyed hunting and running, and was especially dear to Artemis. While fleeing Minos’ romantic advances, she threw herself into [the sea, right into] a fishing net.  Artemis made her a god. She is worshipped not only by the Cretans, but also by the Aeginians, who say that Britomartis walks among them on their island. The Aeginians call her Aphaea, but among the Cretans, her name is Dictynna.

ἐν Αἰγίνῃ δὲ πρὸς τὸ ὄρος τοῦ Πανελληνίου Διὸς ἰοῦσιν, ἔστιν Ἀφαίας ἱερόν, ἐς ἣν καὶ Πίνδαρος ᾆσμα Αἰγινήταις ἐποίησε. φασὶ δὲ οἱ Κρῆτες— τούτοις γάρ ἐστι τὰ ἐς αὐτὴν ἐπιχώρια—Καρμάνορος τοῦ καθήραντος Ἀπόλλωνα ἐπὶ φόνῳ τῶ Πύθωνος παῖδα Εὔβουλον εἶναι, Διὸς δὲ καὶ Κάρμης τῆς Εὐβούλου Βριτόμαρτιν γενέσθαι: χαίρειν δὲ αὐτὴν δρόμοις τε καὶ θήραις καὶ Ἀρτέμιδι μάλιστα φίλην εἶναι: Μίνω δὲ ἐρασθέντα φεύγουσα ἔρριψεν ἑαυτὴν ἐς δίκτυα ἀφειμένα ἐπ᾽ ἰχθύων θήρᾳ. ταύτην μὲν θεὸν ἐποίησεν Ἄρτεμις, σέβουσι δὲ οὐ Κρῆτες μόνον ἀλλὰ καὶ Αἰγινῆται, λέγοντες φαίνεσθαί σφισιν ἐν τῇ νήσῳ τὴν Βριτόμαρτιν. ἐπίκλησις δέ οἱ παρά τε Αἰγινήταις ἐστὶν Ἀφαία καὶ Δίκτυννα ἐν Κρήτῃ.

Jove & Carme Eubuli filia Britomartin genitam: quae quum se totam in currendi venandique studia tradidisset, fuisse eam Dianae multo carissimam. Verum quum Minoem prae amorem insequentem fugeret, ac se in mare abiecisset, in retia, quae ad pisces capiendos in mare missa fuerant, incidisse: a Diana in deorum numerum relatam. Colunt eam non soli Cretenses,sed ipse etiam Aeginetae, quod in insula visam Britomartin autumant. Et eadem sane Aegenetis Aphaea est, quae apud Cretenses Dictynna.  Translated into Latin by Romulus Amaseus

Pausanias [110 -180 CE, modern Turkey] was a Greek writer from Lydia who lived during the era of the “Five Good Emperors.” His work, the Description of Greece, is an important source for geographical, historical, archaeological, and cultural information about ancient Greece.

Two Inscriptions On the Worship of Antinous

Remembered Among the Stars: Hadrian Honors His Dead Lover by Deifying Antinous

Name: Marcus Oulpius Apollonius Date:  2nd century CE Region:  Rome [modern Italy] Citation:    Cagnat, R., ed. Inscriptiones Graecae ad Res Romanas Pertinentes, Vol 1.31-32 (1911) 32

To Antinous, equal-throned among the Egyptian gods, Marcus Oulpius Apollonius Sacerdos Dedicates This...

ANTINOΣ ΣΥΝΘΡΟΝΩ ΤΩΝ ΕΝ ΑΙΓΥΠΤΩ ΘΕΩΝ Μ ΟΥΛΠΙOC AΠΟΛΛΩNIOΣ ПРОФТНС

Antinoi, pariter-regnans apud Aegyptios deos, M. Oulpios Apollonius Sacerdos Translated into Latin by Kris Masters

 

Name: Unknown Date:  2nd century CE Region:  Inscription found in the Campus Martius, Rome [modern Italy] Citation:    31

To Antinous, equal-throned among the Egy...

ANTINOΣ ΣΥΝΘΡΟΝΩ ΤΩΝ ΕΝ ΑΙΓΥ...

Antinoi, pariter-regnans apud Aegy... Translated into Latin by Kris Masters

 

 

A Christian View Against the Deification of Antinous: Tatian, Against the Greeks 10

NOTE: Tatian's argument here is not against Antinous being Hadrian's lover, but only that his worship was idolatry against God.

Others have their own choice: but I refuse to worship constellations. What is it they say about the Lock of Berenice? Or, rather, where were those stars, before Berenice died? How did the marvelous youth Antinous wind up on the moon? Who brought him there? Unless, instead, it was someone who scoffs at the gods, who lied under the prospect of financial reward and said Antinous ascended to heaven, just like they made kings into gods in ancient times? Why are you being so wicked against God? Why do you slander His works? You kill a sheep, but worship another [in the sky]. There’s a bull in the sky, but you kill another one like him [in sacrifice].

--Tatian, Oratio Contra Graecos 10, (1700) ed. Wilhelmus Worth

Habent illi fatum suum: ego stellas erraticas adorare nolo. Quid est quod de crine Berenices traditur? Aut ubi stellae illius erant, antequam ipsa moreretur? Quomodo item Antinous speciosus adolescens in Luna collatus est? Aut quis eum eo levavit? Aliquis scilicet Deos irridens, hunc etiam in caelum ascendisse fingendo, sicut Reges olim quosdam mercede nimiurum conductus & pejerans, homines qui id crederent invenit, & Homericam Theologiam imitatus, honore muneribusque affectus est. Cur estis in Deum sacrilegi? Cur eiusdem opus ignominiose tractatis? Tu mactas ovem & eandem adoras. Taurus in caelo est, tu simile ei animal obtruncas.

Ἐχέτωσαν οὗτοι τὴν εἱμαρμένην· τοὺς πλανήτας προσκυνεῖν οὐ βούλομαι. Τίς ἐστιν ὁ Βερενίκης πλόκαμος; Ποῦ δὲ οἱ ἀστέρες αὐτῆς πρὶν τὴν προειρημένηνἀποθανεῖν; Πῶς δὲ ὁ τεθνεὼς Ἀντίνοος μειράκιον ἐν τῇ σελήνῃ ὡραῖον καθίδρυται; Τίς ὁ ἀναβιβάσας αὐτόν, εἰ μή τις καὶ τοῦτον, ὡς τοὺς βασιλέας μισθοῦ δι ἐπιορκίας τις, τοὺς θεοὺς καταγελῶν, εἰς τὸν οὐρανὸν ἀνεληλυθέναι φήσας πεπίστευται, κατὰ τὸ ὅμοιον θεολογήσας τιμῆς καὶ δωρεᾶς ἠξίωται; Τί μοι τὸν θεον σεσυλήκατε; Τί δὲ αὐτοῦ τὴν ποίησιν ἀτιμάζετε; Θύεις πρόβατον, τὸ δ αὐτὸ προσκυνεῖς· ταῦρός ἐστιν ἐν οὐρανῷ, καὶ τὴν εἰκόνα σφάττεις αὐτοῦ. 

M/M: The Sacred Band of Thebes, Athenaeus, Deipno. 13.12

Name:   Athenaeus Date:   2nd century CE Region:   Naucratis [modern Egypt] Citation:    Deipnosophists 13.12

Pontianos said that Zenon from Citium declared that Eros was the god of friendship and liberty, the provider of harmony, and nothing else. He wrote in The Republic that Eros was a god and an assistant in the safety of the community….In Thebes, the so-called “Sacred Band” composed of lovers, demonstrates the majesty of the god of love, for these soldiers welcome an honorable death over living with dishonor.

Ποντιανὸς δὲ Ζήνωνα ἔφη τὸν Κιτιέα ὑπολαμβάνειν τὸν Ἔρωτα θεὸν εἶναι φιλίας καὶ ἐλευθερίας, ἔτι δὲ καὶ ὁμονοίας παρασκευαστικόν, ἄλλου δὲ οὐδενός. διὸ καὶ ἐν τῇ Πολιτείᾳ ἔφη τὸν Ἔρωτα θεὸν εἶναι συνεργὸν ὑπάρχοντα πρὸς τὴν τῆς πόλεως σωτηρίαν. …ὁ δὲ παρὰ Θηβαίοις ἱερὸς λόχος καλούμενος συνέστηκεν ἐξ ἐραστῶν καὶ ἐρωμένων, τὴν τοῦ θεοῦ σεμνότητα ἐμφαίνων, ἀσπαζομένων θάνατον ἔνδοξον ἀντ᾽ αἰσχροῦ καὶ ἐπονειδίστου βίου. 

Tum Potianus, Zenonem Citieum, aiebat, existimare Amorem Deum esse, Amicitiae &Libertatis & Concordiae auctorem, neque ei aliud esse negotium. Quare etiam in Republica scripsit, esse Amorem Deum, adiutorem ad salutem civitatis … Apud Thebanos sacra cohors, quae vocabatur, ex amatoribus & amasiis composita, maiestatem Dei huius declarabat, quum gloriosam mortem turpi & probrosae vitae anteferrent. 

Translated into Latin by Johannes Schweighaeuser (1805)

Athenaeus of Naucratis [2nd century CE, modern Egypt] was a scholar who lived in Naucratis during the reign of the Antonines. His fifteen volume work, the Deipnosophists, are invaluable for the amount of quotations that preserve otherwise lost authors, including the poetry of Sappho.

M/M: Like Superheroes to Those In Need: Ptolemy and Galetes, Aelian VH 1.30

Name:  Aelian Date:      175 – 235 CE Region:  Praeneste [modern Italy] Citation:      Various History 1.30

King Ptolemy had a boyfriend named Galetes, who was exceedingly good looking, but the youth’s intelligence was even better than his good looks. Often Ptolemy would declare, “O noble mind, you are have never brought evil upon anyone; rather, you have bestowed many good deeds upon many people.”

One day the youth was riding with the king when he spotted in the distance some men being led to their execution. Unable to bear the sight, he told Ptolemy, “Oh king, since some blessed spirit has led us to be on horseback at this moment, and able to be helpful for those men, (if you’d like) let’s whip up the horses and charge forward to catch up with them, appearing to them as superheroes like the Dioscuri,* and help them out!”

Ptolemy was overjoyed by Galetes’ sympathy, and not only saved the men’s lives, but also fell even more in love with the youth.

* The Dioscuri, "sons of Zeus," are Castor & Pollux, the twin brothers of Helen & Clytemnestra who later become the constellation Gemini

Πτολεμαῖος ὁ βασιλεὺς ἐρώμενον εἶχε Γαλέτην ὄνομα, ἰδεῖν κάλλιστον. ἀμείνων δὲ ἦν ἄρα τούτῳ τῷ μειρακίῳ ἡ γνώμη τῆς μορφῆς. πολλάκις γοῦν αὐτῷ καὶ ὁ Πτολεμαῖος ἐμαρτύρει, καὶ ἔλεγεν ῾ὦ [p. 13] ἀγαθὴ κεφαλή, κακοῦ μὲν οὐδεπώποτε οὐδενὶ γέγονας αἴτιος, πολλοῖς δὲ καὶ πολλὰ ἀγαθὰ προυξένησας.᾿ ὅ μὲν οὖν ἵππευε σὺν τῷ βασιλεῖ τὸ μειράκιον: ἰδὼν δὲ πόρρωθεν ἀγομένους τινὰς τὴν ἐπὶ θανάτῳ, οὐ ῥᾳθύμως εἶδεν, ἀλλ᾽ ἔφη πρὸς τὸν Πτολεμαῖον ῾ὦ βασιλεῦ, ἐπεὶ κατά τινα δαίμονα τῶν ἀγομένων ἀγαθὸν ἐπὶ ἵππων ἐτύχομεν ὄντες, φέρε, εἴ σοι δοκεῖ, τὴν ἔλασιν ἐπιτείναντες καὶ συντονώτερον ἐπιδιώξαντες Διόσκοροι τοῖς δειλαίοις γενώμεθα, σωτῆρες ἐσθλοὶ κἀγαθοὶ παραστάται, τοῦτο δὴ τὸ λεγόμενον ἐπὶ τῶν θεῶν τούτων. ὃ δὲ ὑπερησθεὶς αὐτοῦ τῇ χρηστότητι καὶ τὸ φιλοίκτιρμον ὑπερφιλήσας, καὶ ἐκείνους ἔσωσε καὶ ἐπὶ πλέον προσέθηκε τῷ φίλτρῳ τοῦ κατ᾽ αὐτὸν ἔρωτος.

 

Ptolemaeus rex amasium habebat Galetem, pulcherrima forma praeditum. Animus vero iuvenis longe formam superabat: persaepe igitur etiam Ptolemaeus testimonium ei perhibebat, inquiens, o benignum caput! nulli tu unquam ullius auctor incommodi fuisti, sed contra multis multa bona procurasti. Hic aliquando cum Rege adolescens equitabat. Quum vero procul aliquos ad supplicium trahi vieret, non oscitanter in haec verba regem affatus est: sed o rex, inquie ad Ptolemaeum, quandoquidem prospera quadam fontium istorum fortuna, in equis nunc sumus, age, si tibi gratum est, calcaribus admotis & velocius persequentes appareamus miseris quasi Dioscuri salvatores & opiferi salutem ferentes, quod communi proverbio de his diis vulgatum est. ille vero maxmimam voluptatem capiens ex eius bonitate & propensum ad misericordiam animum amplectens, tum nocentes servavit, tum amoris vim, quo cum deperibat, confirmavit & auxit.

- Translated into Latin by Joannis Schefferi [Second Edition 1662]

Aelian  [Claudius Aelianus; 175 – 235 CE, modern Italy] was a famous scholar from Praeneste [modern Italy] who lived during the second and early third century CE. He is known for two famous works, a scientific work On the Nature of Living Things and his collection of anecdotes called the Various Histories.

M/M: Love will Save Us From A Tyrant: Aelian, Hist. Var. 2.4

Name:  Aelian Date:      175 – 235 CE Region:  Praeneste [modern Italy] Citation:      Various History 2.4

I’m going to tell you about what Phalaris did that was out of character. It’s strange, since it showed empathy, which wasn’t something he did. Chariton was an honorable man from Agrigento and was madly in love with a youth [Melanippus] who was a fellow citizen who had a good heart and good character.

Phalaris offended Melanippus in this manner. When he had sued one of Phalaris’ companions, the tyrant ordered him to drop the lawsuit. When Melanippus refused, Phalaris threatened to kill him. He was compelled to drop the suit and the judges nullified the case.

Melanippus got upset over this, yelled that he was treated unfairly, vowed revenge. He tried make a plot with Chariton, and tried to assemble other like-minded youths to take down the tyrant. Chariton, seeing his boyfriend’s inflamed anger, realized that everyone was too afraid of the tyrant to act, agreed with him and offered to join him. He said he would do anything to free his country from slavery, but that it wasn’t safe to tell this to too many people, and that he should lay low until they could find the opportune time to act. Melanippus agreed.

Taking charge, Chariton wanted to shield his lover from the association of the crime. In case he was caught, he didn’t want Melanippus in trouble; he alone would pay the consequences, and his lover wouldn’t be endangered.

Grabbing a dagger, he attacked the tyrant. He wasn’t sneaky about it; he did it openly and he was caught by tyrant’s guards who were alert to such attacks. Melanippus was thrown in prison and interrogated to betray his fellow conspirators, but he bravely endured the torture. But after a long time, Melanippus went to Phalaris and told him that he not only agreed to do it, but actually planned the deed—not Chariton. When Phalaris asked the reason, Melanippus explained everything from the beginning, about the trial and how he was upset about it. Phalaris was amazed at the both of them, and released them both! They were free under the condition that they leave not only Agrigento, but stay out of Sicily. Furthermore, they got to keep their property.

This is the relationship that the Pythia later sings about, stating

"The blessed gods gave as a guide to humankind

The blessed Chariton and Melanippus!"

She called their relationship divine and heavenly love.

 

Φαλάριδος ὑμῖν ἔργον οὐ μάλα ἐκείνῳ σύνηθες εὶπεῖν ἐθέλω: τὸ δὲ ἔργον φιλανθρωπίαν ἄμαχον ὁμολογεῖ, καὶ διὰ τοῦτο ἀλλότριον ἐκείνου δοκεῖ. Χαρίτων ἦν Ἀκραγαντῖνος φιλόκαλος ἄνθρωπος καὶ περὶ τὴν ὥραν τὴν τῶν νέων ἐσπουδακὼς δαιμονίως: διαπύρως δὲ ἠράσθη μάλιστα Μελανίππου Ἀκραγαντίνου καὶ ἐκείνου καὶ τὴν ψυχὴν ἀγαθοῦ καὶ τὸ κάλλος διαφέροντος. τοῦτον ἐλύπησέ τι Φάλαρις τὸν Μελάνιππον: δικαζομένῳ γὰρ αὐτῷ πρός τινα τῶν ἑταίρων αὐτοῦ τοῦ Φαλάριδος προσέταξεν ὁ τύραννος τὴν γραφὴν καταθέσθαι. τοῦ δὲ μὴ πειθομένου ὃ δὲ ἠπείλησε τὰ ἔσχατα δράσειν αὐτὸν μὴ ὑπακούσαντα.  καὶ ἐκεῖνος μὲν παρὰ τὴν δίκην ἐκράτησεν ἀνάγκῃ προστάξαντος τοῦ Φαλάριδος, οἱ δὲ ἄρχοντες τὴν γραφὴν τοῦ ἀγῶνος ἠφάνισαν. βαρέως δὲ ἐπὶ τούτοις ὁ νεανίσκος ἤνεγκεν ὑβρίσθαι λέγων, καὶ ὡμολόγει τὴν ὀργὴν τὴν ἑαυτοῦ πρὸς τὸν ἐραστήν, καὶ ἠξίου κοινωνὸν αὐτὸν γενέσθαι τῆς ἐπιθέσεως τῆς κατ᾽ αὐτοῦ, καὶ ἄλλους δὲ ἔσπευδε προσλαβεῖν τῶν νεανίσκων, οὓς μάλιστα ᾔδει περὶ τὴν τοιαύτην πρᾶξιν θερμοτάτους. ὁρῶν δὲ αὐτὸν ὁ Χαρίτων ἐνθουσιῶντα καὶ ὑπὸ τῆς ὀργῆς ἀναφλεγόμενον, καὶ γινώσκων ὅτι τῶν πολιτῶν οὐδεὶς αὐτοῖς συλλήψεται δέει τῷ ἐκ τοῦ τυράννου, καὶ αὐτὸς ἔφη πάλαι τοῦτο ἐπιθυμεῖν καὶ σπεύδειν ἐκ παντὸς τὴν πατρίδα ῥύσασθαι τῆς δουλείας τῆς καταλαβούσης: ἀσφαλὲς δὲ μὴ εἶναι πρὸς πολλοὺς τὰ τοιαῦτα ἐκφέρειν. ἠξίου δὴ τὸν Μελάνιππόν οἱ συγχωρῆσαι ἀκριβέστερον ὑπὲρ τούτων διασκέψασθαι καὶ ἐᾶσαι παραφυλάξαι τὸν χρόνον τὸν ἐπιτήδειον ἐς τὴν πρᾶξιν. συνεχώρησε τὸ μειράκιον. ἐφ᾽ ἑαυτοῦ τοίνυν ὁ Χαρίτων βαλόμενος τὸ πᾶν τόλμημα, καὶ κοινωνὸν αὐτοῦ μὴ θελήσας παραλαβεῖν τὸν ἐρώμενον, ἵν᾽ εἰ καταφωραθείη, αὐτὸς ὑπέχοι τὴν δίκην, ἀλλὰ μὴ καὶ ἐκεῖνον ἐς ταὐτὰ ἐμβάλοι, ἡνίκα οἱ ἐδόκει καλῶς ἔχειν, ἐγχειρίδιον λαβὼν ὡρμᾶτο ἐπὶ τὸν τύραννον. οὐ μὴν ἔλαθε, πάνυ σφόδρα ἀκριβῶς τῶν δορυφόρων τὰ τοιαῦτα φυλαττόντων. ἐμβληθεὶς δὲ ὑπὸ τοῦ Φαλάριδος ἐς τὸ δεσμωτήριον καὶ στρεβλούμενος ἵν᾽ εἴποι τοὺς συνεγνωκότας, ὃ δὲ ἐνεκαρτέρει καὶ ἐνήθλει ταῖς βασάνοις. ἐπεὶ δὲ μακρὸν τοῦτο ἦν, ὁ Μελάνιππος ἧκεν ἐπὶ τὸν Φάλαριν, καὶ ὡμολόγησεν οὐ μόνον κοινωνὸς εἶναι τῷ Χαρίτωνι, ἀλλὰ καὶ αὐτὸς ἄρξαι τῆς ἐπιβουλῆς. τοῦ δὲ πυνθανομένου τὴν αἰτίαν, εἶπε τὸν ἐξ ἀρχῆς λόγον καὶ τὴν τῆς γραφῆς ἄρσιν, καὶ ἐπὶ τούτοις ὡμολόγει περιαλγῆσαι. θαυμάσας οὖν ἀμφοτέρους ἀφῆκε τῆς τιμωρίας, προστάξας αὐθημερὸν ἀπελθεῖν μὴ μόνον τῆς Ἀκραγαντίνων πόλεως ἀλλὰ καὶ τῆς Σικελίας: συνεχώρησε δὲ αὐτοῖς τὰ ἴδια δίκαια καρποῦσθαι. τούτους ὕστερον ἡ Πυθία καὶ τὴν φιλίαν αὐτῶν ὕμνησε διὰ τούτων τῶν ἐπῶν

 

θείας ἡγητῆρες ἐφημερίοις φιλότητος

εὐδαίμων Χαρίτων καὶ Μελάνιππος ἔφυ,

τοῦ θεοῦ τὸν ἔρωτα αὐτῶν θείαν ὀνομάσαντος φιλίαν. 

De amore Charitonis & Melanippi, & tyranni erga ipsos miseratione

Phalaridis factum recensebo vobis, alienum id quidem ab eius moribus. Nam humanitatem quandam prae se fert singularem, & idcirco ei non convenire videtur. Chariton erat quidam Agrigentinus, pulchritudinis amator, & nimius in adolescentium amore. Hic ardenti desiderio Melanippum amabat, qui etiam ipse Agrigentinus erat, animum gerens honestum, & elegantia formae praestans. Hunc Melanippum laeserat quadam re Phalaris. Quum enim iudicio cum amico Phalaridis contenderet, tyrannus mandavit, ut accusatione desisteret. Qui quum non obediret, extremum periculum ei ministratus est, nisi morem gereret. Itaque vi coactus lite abstinuit. Magistratus autem, qui sub Phalaride, irritatam iudicii sententiam fecerunt. Quod adolescens aegre ferens, iniuriam sibi fieri dixit & ei a quo amabatur, suam iram prodidit atque confessus est Melanippus, rogavitque ut sibi adiumento esset, ad insidias in tyrannum intendendas. Alios etiam adolescentes in societatem adscisciscere cogitavit, quos ad eiusmodi facinus commodissimos paratissimusque esse scirent. Chariton, quum insaniam eius ac furorem cerneret, & ab ira incensum rapi, atque sciret neminem civium in hanc rem consensurum esse metu tyranni, se quoque; dudum aiebat hoc agitasse, & omnem diligentiam semper adhibere, ut patriam a servitute praesenti in libertatem vidicaret: sed periculose haec multis enunciari & communicari. Quamobrem orare, ut sibi de his rebus penitius considerandi curam permittat, & tempus idoneum ad obeundum facinus capere sinat. Concessit adolescens. Proinde Chariton, omnem hius ausi conatu in se assumens, amasium in societatem sceleris assumere nolebat: ut si deprehenderetur, & manifestum fieret negotium, ipse solus poenas dependeret, non etiam amasium periculi faceret participe. Sumpta igitur sica, quum opportunum videbatur, adversus tyrannum ruebat. Nec vero clam esse potuit, sed deprehensus est a satellitibus, qui in eiusmodi res summo studio intenti erant. Coniectus autem in carcerem. & quaestionibus examinatus ad prodendos coniuratores, fortiter toleravit, & passus est tormentorusm saevitiamque atque vim. Postqauam vero longum id fuit. Melanippus ad Phalarim accessit & se non tantum socium huius consilii, sed etiam auctorem insidiarum. Charitoni fuisse confessus est. Percontante rege, qua causa impulsus hoc fecisset, narravit ei rem omnem a principio, de accusandi potestate sibi adempta, atque haec sibi molesta & indigna vis esse fassus est. Miratus igitur tyrannus, utrumque liberum dimisit: sed ea lege atque conditione, ut eodem die non solum ex Agrigentinorum urbe, verum etiam e Sicilia excederent. Nihilominus tamen eis permittebat, ut ex suis possessionibus & facultatibus debitum tructum caperent. Hos postmodoum & eorum amicitiam Pythia celebravit his carminibus :

Humana genti auctores caelestis amoris,

et Chariton felix & Melanippus erat.

oraculo horum amorem divinam & caelestem appellante.

 Translated into Latin by Joannis Schefferi [Second Edition 1662]

Aelian  [Claudius Aelianus; 175 – 235 CE, modern Italy] was a famous scholar from Praeneste [modern Italy] who lived during the second and early third century CE. He is known for two famous works, a scientific work On the Nature of Living Things and his collection of anecdotes called the Various Histories.

One Proud Olympic Mama! Aelian, Var. Hist. 10.1

Name:  Aelian Date:      175 – 235 CE Region:  Praeneste [modern Italy] Citation:      Various History 10.1

The Olympic Games did not allow women spectators, but there are several stories of women who challenged this law in order to watch their family members compete. You can see another example here.

Pherenike brought her son to the Olympic games. When the judges forbid her from attending the games, she countered them, saying that not only was her father an Olympic champion, but her three brothers were and now even her son was, too.  She was able to win over both the people and their laws (which forbid women from watching the Olympics).

 

Pherenice filium suum ad Olympia certaminis causa adduxit: & quum Hellanodicae prohiberent eam a spectaculo ludorum, ad ius cum ipsis descendit, dicens se patrem habere victorem Olympiorum, atque tres fratres, itemque filium adduxxisse pugilatorem. His rationibus & populum & legem superavit, quae feminas a spectaculis arceret, & Olympia spectavit.

Φερενίκη τὸν υἱὸν ἦγεν ἐς Ὀλύμπια ἀθλεῖν. κωλυόντων δὲ αὐτὴν τῶν Ἑλλανοδικῶν τὸν ἀγῶνα θεάσασθαι, παρελθοῦσα ἐδικαιολογήσατο πατέρα μὲν Ὀλυμπιονίκην ἔχειν καὶ τρεῖς ἀδελφοὺς καὶ αὐτὴ παῖδα Ὀλυμπίων ἀγωνιστήν: καὶ ἐξενίκησε τὸν δῆμον [p. 108] καὶ τὸν εἴργοντα νόμον τῆς θέας τὰς γυναῖκας, καὶ ἐθεάσατο Ὀλύμπια.

Translated into Latin by Joannis Schefferi  (1662)

 

Aelian  [Claudius Aelianus; 175 – 235 CE, modern Italy] was a famous scholar from Praeneste [modern Italy] who lived during the second and early third century CE. He is known for two famous works, a scientific work On the Nature of Living Things and his collection of anecdotes called the Various Histories.

 

M/M: The Funeral of Hephaestion: Aelian, Var. Hist. 7.8

Name:  Aelian Date:      175 – 235 CE Region:  Praeneste [modern Italy] Citation:      Various History 7.8

When Hephaestion died, Alexander threw his own armor upon the pyre, as well as gold and silver and rich Persian garb. He ordered his warriors to shave their heads, just like Achilles did in the works of Homer. But he acted more out-of-control and rash, and tore down the walls of the citadel of Ecbatana*. In my opinion, the head-shaving was a Greek way of mourning, but the utter destruction of the city walls was barbaric, as well as his change of mourning garb, and allowing himself to succumb to tears, his love, and his over-the-top behavior.

Hephestion died in Ecbatana. The story goes that the preparations Alexander made for Hephestion ended up being used for his own death, for Alexander died before the mourning period was over.

 

* In the Iliad, Achilles dragged Hector’s corpse around the city of Troy as a form of psychological warfare

 

ὅτε Ἡφαιστίων ἀπέθανεν, Ἀλέξανδρος ὅπλα αὐτῷ ἐς τὴν πυρὰν ἐνέβαλε, καὶ χρυσὸν καὶ ἄργυρον τῷ νεκρῷ συνέτηξε καὶ ἐσθῆτα τὴν μέγα τιμίαν ἐν Πέρσαις. ἀπέκειρε δὲ καὶ τοὺς πλοκαμοὺς τοὺς ἑαυτοῦ, Ὁμηρικὸν πάθος δρῶν καὶ μιμούμενος τὸν Ἀχιλλέα τὸν ἐκείνου. βιαιότερον δὲ καὶ θερμότερον ἐκείνου ἔδρασεν οὗτος, τὴν τῶν Ἐκβατάνων ἀκρόπολιν περικείρας. μέχρι μὲν οὖν τῆς κόμης τῆς ἑαυτοῦ Ἑλληνικὰ ἐδόκει μοι δρᾶν: ἐπιχειρήσας δὲ τοῖς τείχεσιν, ἀλλ᾽ ἐνταῦθα ἐπένθει βαρβαρικῶς Ἀλέξανδρος ἤδη, καὶ τὰ κατὰ τὴν στολὴν ἤμειψε, θυμῷ καὶ ἔρωτι ἐπιτρέπων πάντα καὶ δακρύοις. ὅτι Ἡφαιστίων ἐς Ἐκβάτανα ἀπέθανε. διαρρεῖ δὲ λόγος Ἡφαιστίωνι μὲν ταῦτα εὐτρεπισθῆναι νεκρῷ, Ἀλέξανδρον δὲ αὐτοῖς ἀποθανόντα χρήσασθαι: μὴ γὰρ φθάσαι τὸ ἐπὶ τῷ μειρακίῳ τελεσθὲν πένθος, ἐπιλαβεῖν δὲ τὸν τοῦ Ἀλέξάνδρου θάνατον.

De luctu Alexandri, quem ex Hephaestionis morte cepit.

Quum Hephaestion diem suum obiisset, Alexander iniectis in pyram armis, auro & argento, simul ea cum mortuo igni tradidit, itemque vestem magni precii apud Persas. Rasit etiam ones bellicosos et fortes atque seipsum, rem faciens Homericam, imitans Achillem Homericum. Sed hic illo violentius & vehementius fecit, quum circumradens everteret muros Ecbatanorum arcis: Usque ad suos igitur capillos, videtur mihi plane Graeco ingenio fecisse:at quum muros dirueret, tum vero barbarico more luxit & stolam quoque permutavit, dolori, amori & lacrymis omnia permittens.

Hephaestio mortuus est ad Ecbatana. Fama autem emenavit, haec (quae diximus) facta, fuisse in gratiam quidem Hephaestionis mortui, sed Alexandrum vita defunctum iis usum esse. non enim a luctu ob iuvenem suscepto prius destitisse Alexandrum, quam ipsum quoque mors abstulerit.

Translated into Latin by Justus Vulteius (1731)

 Aelian  [Claudius Aelianus; 175 – 235 CE, modern Italy] was a famous scholar from Praeneste [modern Italy] who lived during the second and early third century CE. He is known for two famous works, a scientific work On the Nature of Living Things and his collection of anecdotes called the Various Histories.

 

 

 

 

 

 

 

M/M: Alexander the Great at the Tomb of Achilles, Aelian Var. Hist. 12.7

Name:  Aelian Date:      175 – 235 CE Region:  Praeneste [modern Italy] Citation:      Various History 12.7

Alexander placed a crown upon the tomb of Achilles, and Hephaestion did the same for Patroclus’ tomb. This signifies that Hephaestion was the lover of Achilles, just as Patroclus was the lover of Achilles.

ὅτι Ἀλέξανδρος τὸν Ἀχιλλέως τάφον ἐστεφάνωσε καὶ Ἡφαιστίων τὸν τοῦ Πατρόκλου, αἰνιττόμενος ὅτι καὶ αὐτὸς ἦν ἐρώμενος τοῦ Ἀλεξάνδρου, ὥσπερ Ἀχιλλέως ὁ Πάτροκλος.

Alexander Achillis sepulchrum coronavit & Hephaestion Patrocli, significans, ita etiam se amari ab Alexandro, ut Patroclus fuerat ab Achille.   Translated into Latin by Justus Vulteius

Aelian  [Claudius Aelianus; 175 – 235 CE, modern Italy] was a famous scholar from Praeneste [modern Italy] who lived during the second and early third century CE. He is known for two famous works, a scientific work On the Nature of Living Things and his collection of anecdotes called the Various Histories.

Women Saving their City: Polyaenus, Strat. 8.33

After killing 7,777 Argive men in battle, the Spartan King Cleomenes headed for the city of Argos to take it by force. The musician Telesilla led the Argive women in battle; these women stood armed at the ramparts, overlooking the walls around the city, and they fended off Cleomenes. They also fended off the other Spartan King Demaratus’ attack, and saved their city from danger. Even today, the Argives still celebrate the women’s strategy; during this holiday, women wear men’s tunics and men wear women’s dresses.

 --Polyaenus, Strategematon 8.33, Translated into Latin by Justus Vulteio (1691)

Telesilla  

Cleomenes Spartiatarum rex, interfectis in prelio Argivis viris ad septem millia septingentos, septuaginta septem, inter Argos direxit, ut per vim urbem caperet. Telesilla musica Argivas armatas ad pugnam eduxit: quae armatae in propugnaculis stantes, circumcirca muros tuentes, Cleomenem repulerunt. Demaratum vero alterum regem etiam expulerunt, urbemque a periculo vindicarunt. Et hoc mulierum stratagema usque in hodiernum diem Argivi celebrant numenia cuiusque mensis, mulieres virilibus tunicis & Chlamydibus, viros autem peplis muliebribus amicientes.

 

Women Are Capable of Achieving Perfection: Clement of Alexandria, Misc. 4.19

That Both Women and Men are Capable of Achieving Perfection, Which Is Also Seen In Examples from Non-Christian Sources

…Didn’t the Athenian woman Leaena bravely endure torment? She revealed nothing at all about the plot of Harmodius & Aristogiton had planned against Hipparchus, even when she was brutally tortured.

They say that the Argive women, under the poet Telesilla’s leadership, were the only ones who were able to rout the excessively warlike Spartans who had leveled their spears against them? Telesilla was able to make them fearless; they were not even afraid of death. 

The author of the Danai says something similar: “Rapidly, the Danai girls took up arms / upon the banks of the beautiful Nile,” etc.

Other poets sing of Atalanta’s speed in hunting, and Anticlea’s outstanding friendship, Alcestis’ love for her husband, the bravery of Maeaeria and Hyacinthides.

  

 --Clement of Alexandria, Stromatum lib.4 cap.19 translated into Latin by D. Nicolae le Nourry (1856)

Tam mulieres quam viros esse perfectionis obtinendae capaces, quod et heroinarum apud exemplis confirmat

...Annon enim tormenta quoque tulit fortiter Leaena Attica, quae cum esset conscia insidiarum quae ab Harmodio et Aristogitone parabantur in Hipparchum, nihil omnino est elocuta, etsi valde cruciaretur? Aiunt autem Argolicas quoque, Telesilla poetria duce, Spartanos, qui magna erant virtute in rebus bellicis, solo instituito prodeuntes fugasse, et effecisse ut illae mortem nihil extimescerent. De filiabus quoque Danai dicit similia Danaidis auctor: "Tumque cito Danai sumpserunt arma puellae / in ripis pulchro labentis flumine Nili;" et quae sequuntur. Canunt autem reliqui poetae velocitatem Atalantae in venatione, et egregiam Anticleae amicitiam ,et Alcestidis in maritum amorem, et Maeaeriae et Hyacinthidum fortitudinem...

 

The Lifestyle of Vestal Virgins, Plutarch, Numa 10.1-3

Plutarch on the Origin of the Vestal Virgins

Name:    Plutarch Date:      46 – 119 CE Region:    Chaeronea [modern Greece]   Citation:     Life of Numa 10.1-3

Numa determined the term of the Vestal Virgins would be thirty years long. In the first decade, Vestal Virgins learn about their duties; in the second decade, they practice them; and in their third, they teach them. After that time, they are allowed to get married, and start whatever lifestyle they choose. They say that not many women choose to do so, and those that do, do not end up happy, but are full of regret and sorrow. Therefore, the bulk of Vestals retain their chaste lifestyle for the rest of their life.

Numa bestowed great honors to the Vestal Virgins. They are allowed to create their own wills independent of their fathers. They are allowed to manage their own household without a male guardian (just like those who have mothered three children). When Vestals go out in public, they have lictors [an honor guard] with them. If someone on death row is brought to their presence, they are not killed, provided that they can make an oath that the meeting was an accident and not actively planned. Moreover, if someone bumps into their vehicle, they are put to death.

ὡρίσθη δὲ ταῖς ἱεραῖς παρθένοις ὑπὸ τοῦ βασιλέως ἁγνεία τριακονταέτις, ἐν ᾗ τὴν μὲν πρώτην δεκαετίαν ἃ χρὴ δρᾶν μανθάνουσι, τὴν δὲ μέσην ἃ μεμαθήκασι δρῶσι, τὴν δὲ τρίτην ἑτέρας αὐταὶ διδάσκουσιν. εἶτα ἀνεῖται τῇ βουλομένῃ μετὰ τὸν χρόνον τοῦτον ἤδη καὶ γάμου μεταλαμβάνειν καὶ πρὸς ἕτερον τραπέσθαι βίον, ἀπαλλαγείσῃ τῆς ἱερουργίας, λέγονται δὲ οὐ πολλαὶ ταύτην ἀσπάσασθαι τὴν ἄδειαν, οὐδὲ ἀσπασαμέναις χρηστὰ πράγματα συντυχεῖν, ἀλλὰ μετανοίᾳ καὶ κατηφείᾳ συνοῦσαι τὸν λοιπὸν βίον ἐμβαλεῖν τὰς ἄλλας εἰς δεισιδαιμονίαν, ὥστε μέχρι γήρως καὶ θανάτου διατελεῖν ἐγκαρτερούσας καὶ παρθενευομένας.

Praescripsit autem rex Vestalibus triginta annorum castimoniam. Primo decennio discunt ea quae sint sui officii, altero ea exercent, tertio alias ipsae eadem docent. Secundum hoc tempus permissum est illis, quae velint, deposito sacerdotio nubere, aut aliud vitae genus diligere; non multas tamen narrant hac licentia usas et iis, quae eam amplexae fuissent, adversas res evenisse, poenitentiaque et maestitia reliquum vitae tempus vexatas, reliquas in eam superstitionem adduxisse, ut ad senectutem potitus exitumque vitae virginitatem conservarent.

τιμὰς δὲ μεγάλας ἀπέδωκεν αὐταῖς, ὧν ἔστι καὶ τὸ διαθέσθαι ζῶντος ἐξεῖναι πατρὸς καὶ τἆλλα πράττειν ἄνευ προστάτου διαγούσας, ὥσπερ αἱ τρίπαιδες. ῥαβδουχοῦνται δὲ προϊοῦσαι: κἂν ἀγομένῳ τινὶ πρὸς θάνατον αὐτομάτως συντύχωσιν, οὐκ ἀναιρεῖται, δεῖ δὲ ἀπομόσαι τὴν παρθένον ἀκούσιον καὶ τυχαίαν καὶ οὐκ ἐξεπίτηδες γεγονέναι τὴν ἀπάντησιν.

Magnos honores his sacerdotibus tribuit Numa, e quorum numero est, quod licebat vivo adhuc patre testamentum condere, quod sine tutore omnia agere poterant, haud secus quam ius trium liberorum adeptae. Cum in publicum progrediuntur, lictores secum habent, ac si tum forte ad capitale supplicium aliquis ducatur, is non necatur; iusiurandum tamen ab ipsis exigitur, forte fortuna se, non data opera, intervenisse. Porro autem qui subit lecticae,qua ipsae vehuntur, moritur.  Translated into Latin by Theodore Doener

Plutarch [46 – 119 CE, modern Greece] was a Greek author from Chaeronea, and Roman citizen who lived during the 1st century CE. He had minor governmental and religious administrative roles during his lifetime, but he is best known for his writings. He has numerous philosophical and historical works still extant, including the Parallel Lives, in which he compares the lives of a Roman and Greek statesman for moralistic purposes.

Caeneus as the Stoic Ideal: Plutarch, Compendium Argumenti Stoicos quam poetas absuriora dicere 1057d

Name:    Plutarch Date:      46 – 119 CE Region:    Chaeronea [modern Greece]   Citation:     Compendium Contra Stoicos,1057d

It is important to note that, like Palaephatus, Plutarch rejects the incredulity of Caeneus' bulletproof skin, but not his gender.

Pindar’s portrayal of Caeneus is criticized because: 1)  he is unrealistically portrayed as being bulletproof, 2) he has an invincible body, as well as 3) he was swallowed whole by the earth without a wound, as he “rends the earth with his right foot.” [Pindar fragment 166f / 147f]

But the Stoic Lapith*, equally made of adamantium (a material impervious to detriment) supposedly is free of not only injury, illness, and grief, but also lacks fear and sorrow. He is completely invincible, never yielding to any by force, and if he is wounded, he never suffers pain. Even if he is tortured, even if his homeland is destroyed, this Caeneus never seems to be upset.

* Caeneus was a Lapith [name of a region in Thessaly]

ὁ Πινδάρου Καινεὺς εὔθυναν ὑπεῖχεν, ἀπιθάνως ἄρρηκτος σιδήρῳ καὶ ἀπαθὴς τὸ σῶμα πλασσόμενος, εἶτα καταδὺς ἄτρωτος ὑπὸ γῆν ‘σχίσας ὀρθῷ ποδὶ γᾶν:’ ὁ δὲ Στωικὸς Λαπίθης, ὥσπερ ἐξ ἀδαμαντίνης ὕλης ὑπ᾽ αὐτῶν τῆς ἀπαθείας κεχαλκευμένος, οὐκ ἄτρωτός ἐστιν οὐδ᾽ ἄνοσος οὐδ᾽ ἀναλγής, ἄφοβος δὲ μένει καὶ ἄλυπος καὶ ἀήττητος καὶ ἀβίαστος, τιτρωσκόμενος ἀλγῶν στρεβλούμενος, ἐν κατασκαφαῖς πατρίδος ἐν πάθεσιν, τοιούτοις.

Reprehensus fuit Pindarus, quod Caeneum parum probabiliter finxisset ferro inviolabilem, et corpore quod laedi non posset, terram subiise nullo accepto vulnere, cum "RECTO PEDE SCIDISSET SOLUM."

At Stoicorum iste Lapitha ex adamantina, vacuitatis omnium perpessionum conflatus materia, non vulnerum duntaxat, morborum, dolorum, fingitur expers, sed et metu et moestitia carere, insuperabilis manere, nulli cedere viribus, tum quidem, quando vulneratur, dolores patitur, torquetur, atque adeo etiam in patriae excidio, aliisque Caeneus duntaxat ictus nullo cum vulnere excipit. 

--Translated into Latin by Daniel Wyttenbach, 1832.

 

Plutarch [46 – 119 CE, modern Greece] was a Greek author from Chaeronea, and Roman citizen who lived during the 1st century CE. He had minor governmental and religious administrative roles during his lifetime, but he is best known for his writings. He has numerous philosophical and historical works still extant, including the Parallel Lives, in which he compares the lives of a Roman and Greek statesman for moralistic purposes.

W/W: Beloved by the Nymphs: Dryope, Antoninus Liberalis Met. 32

Name:  Antoninus Liberalis Date:  2nd – 3rd century CE Region:  Unknown Citation:    Metamorphoses 32

Unlike similar stories involving Artemis /Diana (including Callisto, Aura, Atalanta, etc.), this rape myth does not include any victim blaming or shaming. The hamadryads do not punish or shame Dryope for being attacked, but instead wait until her child is grown before transforming her into a nymph, allowing her to raise her child and experience motherhood.

Dryops (the son of the river god Sperchius and the Danaid Polydora) became ruler in Oeta. He had one daughter named Dryope, who took care of her father’s flocks.

The hamadryad nymphs loved her greatly. They made her their companion wherever they went, and taught her how to sing hymns to the gods, as well as lead the sacred dances.  

When Apollo spotted her, he burned for desire to sleep with her. He transformed himself into a turtle. Dryope picked it up and kept it as a pet. When she had put him in her lap, Apollo transformed from a turtle into a snake. This terrified the nymphs, and they fled, leaving Dryope to her fate. Apollo attacked her.

Terrified of what her father would think, Dryope fled home, but told him nothing about the attack. Later on, she was married to Andraemon (the son of Oxylus), but she had already conceived a child with Apollo. Her son, Amphissus, grew up a well-rounded young man. He established the city Oeta (named after the mountain) and ruled there. He created a temple to Apollo in Dryopis there.

When Dyrope went to the temple, the hamadryad nymphs took her with them, moved by their kind feelings for her.  They hid her in the forest, leaving a poplar tree in her place. In this way Dryope was transformed into a nymph.

Out of respect for the nymphs’ treatment of his mother, Amphissus created a temple for them, and established an annual footrace dedicated to them; these races occur even today. Women are banned from this place, since two maidens told the villagers of Dryope’s whereabouts. This angered the nymphs, and they transformed these maidens into pine trees.

Dryops Sperchii fluvii Filius ex Polydora, una Danai filiarum, regnum obtinuit in Oeta: unicamque habuit filiam Dryopen, quae patris greges pascebat. Sed cum eam summo opere amarent Hamadryades nymphae, suorumque locorum sociam adscivisset, docuissentque carminibus deos celebrare, et choros ducere: Apollo ea visa, concubitus cum ea ardor ipsum incessit. Itaque primum se in testudinem convertis: quam cum, ut rem ludicram, Dryope Nymphaeque tractarent, Dryope eam etiam in sinum conderet, de testudine Apollo in anguem transiit: itaque eam Nymphae territae desuerunt, Apollo cum Dryopa rem habet. Ea autem metus plena in domum patris confugit, nihilque parentibus ea de re indicavit. Post cum eam Andraemon Oxyli filius duxisset, puerum ex Apolline conceptum parit, Amphissum. Hic cum virilem aetatem attigisset, omnibus praevaluit. urbemque ad Oetam condidit, monti isti cognominem, ibique regnavit. Posuit eta Apollini in Dryopide regione templum: in quod cum se contulisset Dryope, Hamadryades benevolentia impulsae ea rapuerunt, et in silva occultarunt, loco eius alno excitata, ac pone alnum fonte. At Dryope, naturae mutatione de mortali facta est nympha. Amphissus, pro meritis Nympharum in matrem, templum ipsis condidit, primusque cursus certamen confecit: quod incolae hoc quoque nostro tempore curant. Mulierem eo accedere nefas est, quod Dryopen a Nymphis sublatam duae virgines incolis indicarunt: quas indignatione motae Nymphae, in abietes mutarunt.

 Translated by Xylander 1832 (Greek text forthcoming) 

 

Antoninus Liberalis [2nd – 3rd century CE] Little is known about the life of the Greek author Antoninus Liberalis. His work, Metamorphoses, is similar to the works of Hyginus in that they provide brief summaries of Greek and Roman myths.

M/M: Standing Up For Love In the Face of Violence: Eurybatos & Alcyoneus, Antoninus Liberalis Metamorphoses 8

Eurybatus, Standing Up For What’s Right

Name:  Antoninus Liberalis Date:  2nd – 3rd century CE Region:  Unknown Citation:    Metamorphoses 8

In the mountain ranges of Parnassus, there is a mountain called Cirphis, near Crissa. Inside of this mountain is a very large cave where a huge monster lived. Some people called this monster the Lamia; others called it Sybaris.  This monster was attacking the countryside daily, eating up flocks and people alike. The inhabitants of Delphi were contemplating migrating away from the dangerous area, so they consulted the oracle to learn where it would be safe for them to move. Then Apollo prophesied that they would be free of the beast if they sacrificed one of their citizen’s children to it. So the citizens complied with this oracle.

The person chosen by lot to be sacrificed was Alcyoneus, the son of Diomus and Meganira. He was Diomus’ only son, and he was both incredibly talented and incredibly handsome. The citizens put a sacrificial crown upon his head, and the priests led him to the monster’s cave to be sacrificed.

However, at the same time this was happening, fate had it that Eurybatus, a kind-hearted young man, was setting out from Curetis, and bumped into Alcyoneus while he was being led to the cave. Eurybatus fell in love with Alcyoneus, and asking about the youth’s circumstances, thought it would be simply awful if he just stood there and did nothing to stop him from being sacrificed. So here is what he did: he pulled off Alcyoneus’ sacrificial crown, put it on his own head, and ordered the priests to sacrifice him instead.

Once he got to the cave, he attacked the monster. He pulled Sybaris from its lair and, dragging it into the daylight, threw it off the mountainside. Sybaris struck its head when it hit the ground and died.  The impact caused a spring of water to well up. It is named Sybaris after the monster. Later the Locrians founded a city in Italy named Sybaris.

Παρὰ τὰ σφυρὰ τοῦ Παρνασσοῦ πρὸς νότον ὄρος ἐστὶν, ὃ καλεῖται Κιρφὶς παρὰ τὴν Κρίσαν. καὶ ἐν αὐτῷ ἐστιν ἔτι νῦν σπήλαιον ὑπερμέγεθες, ἐν ᾧ θηρίον ᾤκει μέγα καὶ ὑπερφυὲς, καὶ αὐτὸ Λαμίαν, οἱ δὲ Σύβαριν ὠνόμαζον. Τοῦτο καθ' ἡμέραν ἑκάστην τὸ θηρίον ἐπιφοιτῶν ἀνήρπασεν ἐκ τῶν ἀγρῶν τὰ θρέμματα καὶ τοὺς ἀνθρώπους.

In imo Parnassi versus meridiem mons est (ut quarto Alteratorum libro Nicander narrat) Cirphis, pone Crissam, inque eo etiamnum antrum praegrande, in quo fera degebat olim ingens et monstrosae magnitudinis adeo, quam alii Lamiam, alii Sybarin nominabant. Ea fera singulis diebus in agros grassabatur, pecus hominesque rapiens.

Ἤδη δὲ τῶν Δελφῶν βουλευομένων ὑπὲρ ἀναστάσεως καὶ χρηστηριαζομένων εἰς ἥντινα παρέσονται χώραν, ὁ θεὸς ἀπόλυσιν ἐσήμανε τῆς συμφορᾶς, εἰ μένοντες ἐθέλοιεν ἐκθεῖναι παρὰ τῷ σπηλαίῳ ἕνα κοῦρον τῶν πολιτῶν. Κᾆκεῖνοι καθάπερ ὁ θεὸς εἶπεν ἐποίουν. Κληρουμένων δ ̓ ἔλαχεν Ἀλκυονεὺς ὁ Διόμου καὶ Μεγανείρης παῖς, μονογενῆς ὢν τῷ πατρὶ καὶ καλὸς καὶ κατὰ τὴν ὄψιν καὶ τὸ τῆς ψυχῆς ἦθος. Καὶ οἱ μὲν ἱερεῖς τὸν ̓Αλκυονέα στέψαντες απήγαγον εἰς τὸ τῆς Συβάριδος σπήλαιον. Εὐρύβατος δὲ κατὰ δαίμονα ἐκ τῆς Κουρήτιδος ἀπιὼν ὁ Εὐφήμοῦ παῖς, γένος μὲν ἔχων Αξίου τοῦ ποταμοῦ, νέος δ’ ὢν καὶ γενναῖος, ἐνέτυχεν αγομένῳ τῷ παιδί, πληγεὶς ἔρωτι καὶ πυθόμενος καθ ̓ ἣντινα πρόφασιν ἔρχονται, δεινὸν ἐποιήσατο μὴ οὐκ ἀμῦναι πρὸς δύναμιν, ἀλλὰ περιϊδεῖν οἰκτρῶς, ἀναιρεθέντα τὸν παῖδα. Περισπάσας οὖν ἀπὸ τοῦ ̓Αλκυονέως τὰ στέμματα καὶ αὐτὸς ἐπὶ τὴν κεφαλὴν ἐπιθέμενος ἐκέλευεν ἀπαγειν ἑαυτὸν ἀντὶ τοῦ παιδός.

Iamque Delphi de mutandis sedibus cogitabant, et oraculum consulebant de loco in quem migrarent. Tum Deus, malo eos isto liberatum iri pronunciavit, si manentes vellent ad antrum expondere puerum unum de civium filiis. Ipsi mandata peragebant. Sorte ad hoc ductus est Alcyoneus, Diomi et Meganirae filius quem unum pater genuerat, et vultu et indole praeditus eleganti. Eum coronis redimitum, sacerdotes ad Sybaridis speluncam abduxerunt. At vero genii cuiusdam impulsu Eurybatus Euphemi filius ab Axio fluvio genus trahens, generoso animo iuvenis, a Curetide proficiscens, in Alcyoneum, cum is ad antrum duceretur, incidit: et amore eius correptus, scitatus causam viae, indignum facinus se facturum putavit, si puerum ita misere interfici sineret, neque ei pro viribus suis opitularetur. Itaque Alcyoneo detractas coronas, suo imposuit capiti, seque eius loco duci iussit.

Ἐπεὶ δὲ αὐτὸν οἱ ἱερεῖς ἀπήγαγον, εἰςδραμὼν καὶ τὴν  Σύβαριν ἐκ τῆς κοίτης συναρπάσας παρήνεγκεν εἰς ἐμεφανὲς καὶ κατὰ τῶν πετρῶν ἔῤῥιψεν. ἡ δὲ και καταφερομένη προςέκρουσε τὴν κεφαλὴν παρὰ τὰ σφυρὰ τῆς Κρίσης. Καὶ αὐτὴ μὲν ἐκ τοῦ τραύματος ἀφανὴς ἐγένετο. ἐκ δὲ τῆς πέτρας ἐκείνης ανεφάνη πηγὴ καὶ αὐτὴν οἱ ἐπιχώριοι καλοῦσι Σύβαριν. ἐκ δὲ ταὶ της καὶ Λοκροὶ πόλιν ἐν Ἰταλίᾳ Σύβαριν ἔκτισαν.

Adductusque ad antrum a sacerdotibus, irrupit, Sybarinque e lecto vi abreptam in lucem protulit, ac de saxis praecipitem egit. Ea capite ad imos Crissae processus alliso, eo e vulnere decessit. Caeterum isto e saxo fons erupit: qui ab incolis Sybaris dicitur. Inde etiam Locri urbem Sybarim condiderunt in Italia. Translated into Latin by Wilhelm Xylander

Antoninus Liberalis [2nd – 3rd century CE] Little is known about the life of the Greek author Antoninus Liberalis. His work, Metamorphoses, is similar to the works of Hyginus in that they provide brief summaries of Greek and Roman myths.