Twice A Man: The Story of Hippolytus and Virbius, Serv. In Aen. 7.761

Name: Servius Date: 4th – 5th century CE Region: [modern Italy] Citation:   Commentary on the Aeneid, 7.761

And Virbius, the beautiful child of Hippolytus, came for war:

When Hippolyte died, Theseus put his son Hippolytus in the care of [his new wife] Phaedra. When Hippolytus rejected Phaedra’s sexual advances, she lied and told Theseus that he had tried to rape her. Theseus sought vengeance from his father Aegeus. When Hippolytus was driving his chariot, Aegeus* sent a seal to spook the horses, and the chariot crashed. Then Diana, moved by Hippolytus’ chastity, brought him back to life through the work of Aesculapius. 

[Aesculapius was the child of Apollo and Coronis, who was cut from his dying mother’s womb. It happened when Apollo heard from the crow he’d sent to spy on Coronis that she had cheated on him. Angered, he killed the heavily pregnant Coronis with his arrows, changed the crow’s color from white to black, and cut Aesculapius from Coronis’ womb. Aesculapius grew up and  became skilled in medicine. Later on, Jupiter killed him because he’d restored Hippolytus to life. And because of that, Apollo got angry and killed Jupiter’s ironworking cyclopes with his arrows. And because of that, Jupiter stripped Apollo of his divine powers and made him a shepherd of King Admetus’ flocks for nine years.]

Once Hippolytus was restored to life, Diana entrusted him to the nymph Aricia, and ordered him to now be called Virbius [‘twice a man’]. Now his son, called the same name, comes to battle: but this is really unbelievable. For Hippolytus was chaste, and always lived alone, but somehow has a son? Actually, as I said previously, Virbius is the name of a divinity linked with Diana, just like Cybele is linked with Attis, Minerva is linked with Erichthonis, and Venus is linked with Adonis.

7.[761] IBAT ET HIPPOLYTI PROLES PULCHERRIMA BELLO VIRBIUS: Theseus mortua Hippolyte Phaedram, Minois et Pasiphaae filiam, superduxit Hippolyto. qui cum illam de stupro interpellantem contempsisset, falso delatus ad patrem est, quod ei vim voluisset inferre. ille Aegeum patrem rogavit ut se ulcisceretur. qui agitanti currus Hippolyto inmisit focam, qua equi territi eum traxerunt. tunc Diana eius castitate commota revocavit eum in vitam per Aesculapium, filium Apollinis et Coronidis, qui natus erat exsecto matris ventre, ideo quod, cum Apollo audisset a corvo, eius custode, eam adulterium committere, iratus Coronidem maturo iam partu confixit sagittis—corvum vero nigrum fecit ex albo—et exsecto ventre Coronidis produxit ita Aesculapium, qui factus est medicinae peritus. hunc postea Iuppiter propter revocatum Hippolytum interemit: unde Apollo iratus Cyclopas fabricatores fulminum confixit sagittis: ob quam rem a Iove iussus est Admeti regis novem annis apud Amphrysum armenta pascere divinitate deposita. sed Diana Hippolytum, revocatum ab inferis, in Aricia nymphae commendavit Egeriae et eum Virbium, quasi bis virum, iussit vocari. cuius nunc filium cognominem dicit in bellum venire: adeo omnia ista fabulosa sunt. nam cum castus ubique inductus sit et qui semper solus habitaverit, habuisse tamen fingitur filium. re vera autem, ut et supra diximus, Virbius est numen coniunctum Dianae, ut matri deum Attis, Minervae Erichthonius, Veneri Adonis.

Servius [Maurus Servius Honoratus; 4th – 5th century CE] Servius’ name is unfortunately the only thing we know of this author. Little is known about the author or manuscript tradition for the grammatical commentary of Vergil’s Aeneid.

M/M: Achilles Mourns Patroclus; Dictys Cretensis 3.14

Achilles Mourns Patroclus

Name:  Dictys Cretensis Date:   1st – 4th century CE Region:   Crete [?] [modern Greece] Citation: The Trojan War 3.14

Achilles extinguished Patroclus’ ashes with wine and collected his remains in an urn. He had decided to bring Patroclus’ ashes back home with him, or, if his fortune changed, to be buried in the same tomb with the one he loved most of all.

  Isque [Achilles] vino multo sopita iam favilla reliquias [Patrocli] in urnam collegerat, decretum quippe animo gerebat, secum in patrium solum uti adveheret vel, si fortuna in se casum mutaret, una aqtue eadem sepultura cum carissimo sibi omnium contegi.

Dictys Cretensis [1st – 4th century CE] Little is known about the author or circumstances of this work. On the Trojan War is written in the perspective of Dictys, a Cretan veteran of the Trojan War. The version we have today is a Latin translation based on a Greek original from the 1st to 4th century CE. This work heavily influenced Medieval literature and later Latin accounts of the Trojan War.

Pelopidas, the Leader of the Sacred Band of Thebes: Cornelius Nepos Pelopidas 4

Throughout this turbulent time period, Epaminondas spent his time at home away from the political drama, so the honor of being the liberator of Thebes belongs to Pelopidas alone. There are many other accolades, however, that he shared with Epaminondas.  For although Epaminondas was in charge during the battle of Leuctra,  it was Pelopidas who was the leader of the Sacred Band that first broke apart the Spartan battle lines. Pelopidas was there for all of these dangers, and even led a wing of the army during the attack on Sparta. He was sent as an ambassador to Persia in order to restore control of Messena. And so Pelopidas was one of the most important men of Thebes, but he still was second to Epaminondas in fame.

--Cornelius Nepos, Vita Pelopidae 4.1-3

 

Hoc tam turbido tempore, sicut supra docuimus, Epaminondas quoad cum civibus dimicatum est, domi quietus fuit. Itaque haec liberandarum Thebarum propria laus est Pelopidae: ceterae fere communes cum Epaminonda. 2 Namque in Leuctrica pugna imperatore Epaminonda hic fuit dux delectae manus, quae prima phalangem prostravit Laconum. 3 Omnibus praeterea periculis adfuit - sicut, Spartam cum oppugnavit, alterum tenuit cornu -, quoque Messena celerius restitueretur, legatus in Persas est profectus. Denique haec fuit altera persona Thebis, sed tamen secunda ita, ut proxima esset Epaminondae.

 

 

 Cornelius Nepos (110 - 25 BCE) was a Roman author who was born in Cisalpine Gaul (now Northern Italy). He is best known for a series of biographies of great men of Greece and Rome.

  

Paternity isn't Patriotism: I Do Not Owe the State Children, Nepos, Epaminondas 10.1-2

[Epaminondas] never got married. When Pelopidas criticized him for not having children, he reproached Pelopidas back for having a son with a bad reputation, saying it was worse to leave behind such a kid as an heir. “For,” he continued, “I leave behind a daughter: the Battle of Leuctra, which will not only outlive me, but will also live forever.”1

-Cornelius Nepos, EPAMINONDAS 10.1-2

 Hic uxorem numquam duxit. In quo cum reprehenderetur, quod liberos non relinqueret, a Pelopida, qui filium habebat infamem, maleque eum in eo patriae consulere diceret, 'Vide', inquit 'ne tu peius consulas, qui talem ex te natum relicturus sis. Neque vero stirps potest mihi deesse. 2 Namque ex me natam relinquo pugnam Leuctricam, quae non modo mihi superstes, sed etiam immortalis sit necesse est.' 

 

Cornelius Nepos (110 - 25 BCE)was a Roman author who was born in Cisalpine Gaul (now Northern Italy). He is best known for a series of biographies of great men of Greece and Rome.

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: Two Hearts Melting into One, Synesius 152

A Christian Author Using Plato’s Myth of Soulmates

Name:   Synesius of Cyrene Date:   373 – 414 CE Region:   Cyrene [modern Libya] Citation:     Letter 151

Plato’s imagery of soulmates had such a strong impact on Greco-Roman literature that seven hundred years later, a Christian bishop used it to describe his relationship with Pylaemenes.

 

When I put my arms around you,  Pylaemenes, I feel like my soul is embracing your soul. I can’t express in words how much my heart gushes on and on about you, and I can’t even understand the depths of my feelings for you. But one person can—Plato the Athenian, the relationship expert, in his book on Love [Symposium]. He cleverly researched and eloquently described what a person in love wants to happen when they find their soulmate. Therefore, let Plato’s words count as mine: he said that a soulmate would want Vulcan to melt them both down and fuse them together, creating one person out of two.

 

Οΐου με περιπτύσσεσθαι Πυλαιμένην, αὐτὴν τὴν ψυχήν, αὐτῇ τῇ ψυχῇ. Ἀπορῶ λόγων οἷς ἐκχέοιτο ὅσον ἐστὶ τῆς γνώμης μου τὸ βουλόμενον. μᾶλλον δὲ οὐδὲ αὐτό μου τὸ πάθος, ὅ τί ποτέ ἐστι τὸ περὶ σέ μου τῆς ψυχῆς ἐξευρίσκω. Ἐγένετο δὲ τις ἀνὴρ δεινὸς τὰ ἐρωτικὰ, Πλάτων ὁ ̓Αρίστωνος Ἀθηναῖος, εὔπορος εὑρεῖν εὔκολος εἰπεῖν ἐραστοῦ φύσιν, καὶ δὴ καὶ ὅ τι αὐτῷ γενέσθαι περὶ τὰ παιδικὰ βούλεται. καὶ ὑπὲρ ἐμοῦ τοίνυν ἐξευρηκώς τε ἔστω καὶ εἰρηκώς. Βούλοιτ ἂν οὖν φησὶ, Ηφαίστου τέχνῃ συντακῆναί τε καὶ συμφυῆναι, καὶ ἔν ἄμφω γενέσθαι.

Pylaemenem me puta, ipsum animum animo ipso complecti. Desunt mihi verba quibus quanta est voluntatis animi mei vis effundatur, vel potius ne ipse quidem affectus cuiusmodi erga te in animo meo insit, invenio. Sed homo quidam exstitit amatoriarum rerum peritus, Plato Aristonis filius Atheniensis in amatoris natura, eoque quod circa delicias suas sibi accidere vellet, inveniendo solers, in explicando disertus ac facilis. Quare is pro me istud et inveniat et dicat. Vellet igitur, ait ille, Vulcani quadam arte colliquari et coalescere, unumque ex ambobus effici. Translated into Latin by Jacques-Paul Migne

Synesius of Cyrene [373 – 414 CE, modern Libya] was a Greek writer and statesman from Cyrene. He is known as one of Hypatia’s most famous students. His education took him to both Alexandria, Egypt and Athens, Greece; he spent many years in Constantinople advocating on behalf of his community. His letters are still extant, and provide us with unique insights into this time period.

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.