Apollodorus Library 1.7

ed. Sir James George Frazer

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Library. Apollodorus. ed. Sir James George Frazer. Cambridge, MA. 1921.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

Current edition Perseus

Library (English) (Apollodorus. The Library, Vol 1-2. Frazer, James George, Sir, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1921.)

Editions (1)
Βιβλιοθήκη Perseus (Apollodorus. The Library, Vol 1-2. Frazer, James George, Sir, editor. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd. 1921.) — 1.7 focus

Notes on the current edition

Library

1. As to the creation of the human race by Prometheus, compare Philemon in Stobaeus, Florilegium ii.27 ; Paus. 10.4.4 ; Lucian, Dial. Deorum i.1 ; Libanius, Declam. xxv.31, vol. ii. p. 552, ed. R. Foerster ; Ov. Met. 1.82ff. ; Juvenal xiv.35 . It is to be observed that in the earliest versions of the legend ( Hes. Th. 510ff. Hes. WD 48ff. ; Aesch. PB ) Prometheus appears only as the benefactor, not the creator, of mankind.
2. Compare Hes. WD 50ff. , Hes. Th. 565ff. ; Aesch. PB 107ff. ; Plat. Prot. 321 ; Hyginus, Fab. 144 ; Hyginus, Ast. ii.15 . According to Serv. Verg. Ecl. 6.42 , Prometheus stole the fire by applying a torch to the sun's wheel. Stories of the original theft of fire are widespread among mankind. See Frazer's Appendix to Apollodorus, “Myths of the Origin of Fire.” The plant ( νάρθηξ) in which Prometheus is said to have carried the stolen fire is commonly identified with the giant fennel (Ferula communis). See L. Whibley, Companion to Greek Studies (Cambridge, 1916), p. 67 . Tournefort found the plant growing abundantly in Skinosa, the ancient Schinussa, a small deserted island south of Naxos ( Pliny, Nat. Hist. iv.68 ). He describes the stalk as about five feet high and three inches thick, with knots and branches at intervals of about ten inches, the whole being covered with a tolerably hard rind. “This stalk is filled with a white pith, which, being very dry, catches fire just like a wick; the fire keeps alight perfectly in the stalk and consumes the pith only gradually, without damaging the rind; hence people use this plant to carry fire from one place to another; our sailors laid in a supply of it. This custom is of great antiquity, and may serve to explain a passage in Hesiod, who, speaking of the fire which Prometheus stole from heaven, says that he carried it away in a stalk of fennel.” He tells us, further, that the Greeks still call the plant nartheca. See P. de Tournefort, Relation d'un Voyage du Levant (Amsterdam, 1718), i.93 . The plant is common all over Greece, and may be seen in particular abundance at Phalerum, near Athens. See W. G. Clark, Peloponnesus (London, 1858);, p. 111 ; J. Murr, Die Pflanzenwelt in der griechischen Mythologie (Innsbruck, 1890), p. 231 . In Naxos Mr. J. T. Bent saw orange gardens divided by hedges of tall reeds, and he adds: “In Lesbos this reed is still called νάρθηκα (νάρθηξ), a survival of the old word for the reed by which Prometheus brought down fire from heaven. One can understand the idea well: a peasant today who wishes to carry a light from one house to another will put it into one of these reeds to prevent its being blown out.” See J. T. Bent, The Cyclades (London, 1885), p. 365 . Perhaps Bent mistook fennel for a reed. The rationalistic Diodorus Siculus explained the myth of the theft of fire by saying that Prometheus was the inventor of the fire-sticks, by the friction of which against each other fire is kindled. See Diod. 5.67.2 . But Greek tradition attributed the invention of fire-sticks to Hermes. See the HH Herm. 108ff.
3. As to the release of Prometheus, see Apollod. 2.5.11 .
4. The whole of the following account of Deucalion and Pyrrha is quoted, with a few trifling verbal changes, by the Scholiast on Hom. Il. i.126 , who cites Apollodorus as his authority.
5. As to the making of Pandora, see Hes. WD 60ff. , Hes. Th. 571ff. ; Hyginus, Fab. 142 .
6. As to Deucalion's flood, see Lucian, De dea Syria 12ff. ; Ov. Met. 1.125-415 ; Hyginus, Fab. 153 ; Serv. Verg. Ecl. 6.41 ; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 57ff., 99 (First Vatican Mythographer 189; Second Vatican Mythographer 73) ; Folk-Lore in the Old Testament, i.146ff. Another person who is said to have escaped alive from the flood was a certain Cerambus: the story ran that the nymphs wafted him aloft on wings over the Thessalian mountains. See Ov. Met. 7.353ff.
7. Compare Pind. O. 9.41ff. ; Hyginus, Fab. 153 .
8. This passage as to the children of Deucalion is quoted by the Scholiast on Hom. Il. xiii.307 , who names Apollodorus as his authority.
9. As to Hellen and his sons, see Strab. 8.7.1 ; Paus. 7.12 ; Conon 27 . According to the Scholiast on Hom. Il. i.2 , Xuthus was a son of Aeolus.
10. According to the Parian Chronicle, the change of the national name from Greeks (Graikoi) to Hellenes took place in 1521 B.C. See Fragmenta Historicorum Graecorum, ed. C. Müller, i.542ff. Compare Aristot. Met. 1.352 ; Etymologicum Magnum, s.v. Γραικός, p. 239 ; Stephanus Byzantius, s.v. Γραικός ; Frazer on Paus. 3.20.6; The Fragments of Sophocles, ed. A. C. Pearson, ii.160.
11. As to the early seats of the Dorians, see Hdt. 1.56 .
12. As to the Aeolians of Thessaly, compare Paus. 10.8.4 ; Diod. 4.67.2 .
13. As to Aeolus, his descendants, and their settlements, see Diod. 4.67.2-7 ; Scholiast on Pind. P. 4.107(190) .
14. According to Ov. Met. 11.271ff. , Ceyx reflected his father's brightness in his face.
15. Compare Scholiast on Aristoph. Birds 250 ; Scholiast on Hom. Il. ix.562 ; Eustathius on Hom. Il. ix.562. p. 776 . The story may be a reminiscence of an ancient Greek custom, in accordance with which kings are said to have been regularly called Zeus. See Tzetzes, Antehomerica 102ff. ; Tzetzes, Chiliades i.474 ; A. B. Cook, “The European Sky-god,” Folklore, xv. (1904), pp. 299ff.
16. Compare Lucian, Halcyon 1 ; Scholiast on Aristoph. Birds 250 ; Ov. Met. 11.410ff., especially 710ff. ; Hyginus, Fab. 65 . The identification of the seabird ceyx is doubtful. See D'Arcy Wentworth Thompson, Glossary of Greek Birds (Oxford, 1895), p. 81 .
17. As to the Aloads, see Hom. Od. 11.305ff. ; Verg. A. 6.582ff. ; Hyginus, Fab. 28 .
18. This answers to the ἐννέωροι of Homer ( Hom. Od. 11.31 ), the meaning of which has been disputed. See Merry, on Hom. Od. x.19 . Hyginus, Fab. 28 understood ἐννέωροι in the same way as Apollodorus (“ cum essent annorum novem”).
19. They are said to have imprisoned him for thirteen months in a brazen pot, from which he was rescued, in a state of great exhaustion, by the interposition of Hermes. See Hom. Il. 5.385ff. Compare my note, “Ares in the brazen pot,” The Classical Review, ii. (1888) p. 222 .
20. Compare Hyginus, Fab. 28.
21. As to Endymion and the Moon, see Ap. Rhod., Argon. iv.57ff. , with the Scholiast; Paus. 5.1.4 ; Mythographi Graeci, ed Westermann, pp. 319ff., 324 ; Hyginus, Fab. 271 . The present passage of Apollodorus is quoted almost verbally by Zenobius, Cent. iii.76 , but as usual without mention of his authority. The eternal sleep of Endymion was proverbial. See Plat. Phaedo 72c ; Macarius, Cent. iii.89 ; Diogenianus, Cent. iv.40 ; Cicero, De finibus v.20.55 ; compare Cicero, Tusc. Disp. i.38.92 .
22. Compare Paus. 5.1.8 ; Conon 14 .
23. As to Evenus and Marpessa, see Scholiast on Hom. Il. ix.557 ; Eustathius on Hom. Il. ix.557 p. 776 ; Plut. Lives. 40 ; Hyginus, Fab. 242 (who calls Evenus a son of Herakles). According to the first two of these writers, Evenus, like Oenomaus, used to set his daughter's suitors to run a chariot race with him, promising to bestow her on the winner; but he cut off the heads of his vanquished competitors and nailed them to the walls of his house. This seems to be the version of the story which Apollodorus had before him, though he has abridged it.
24. Compare Scholiast on Hom. Il. ix.557 (who cites Simonides); Eustathius on Hom. Il. ix.557 p. 776 ; Tzetzes, Scholiast on Lycophron 561 ; Paus. 5.18.2 .
25. Paus. 3.13.8 agrees with Apollodorus in saying that Leda was the daughter of Thestius, who was a son of Agenor, who was a son of Pleuron; and he cites the epic poem of Areus as his authority for the genealogy.