fore the patron of Athens: if we make Apollinis antecedent to quem Arcades colunt, it would seem to identify him with Apollo Nóμos; but in that case we should probably have had ejus before quem. specillum: see a full account of its use in Dict. of Ant. s. v. chirurgia, Foes Oecon. Hippocr. and the illustration in Rich's Companion. The corresponding Greek verb is metaphorically used by Cic. Att. XII 51 ToÛTO δὲ μηλώσῃ ‘you will probe this. obligavisse: cf. Tusc. II 38 medicum requirens a quo obligetur [Bell. Afr. 88 § 4, Sen. Ep. 28 § 8. J. E. B. M.]: Celsus uses the word deligo in the same sense. The former refers properly to the supporting of a broken limb by splints; the latter to the tying down of the broken ends so as to prevent their protruding. Mercurii frater: see on § 56. fulmine percussus: after being struck by lightning'. According to the usual story he was slain by Zeus for raising the dead to life, see Pindar Pyth. III 1-105 cited by Clem. Al. Protr. § 30, and Dict. of Biog. Cynosuris: this is usually understood of a district of Sparta; whence Callimachus (Diana 94) calls the Spartan hounds Kvvoroúpides. See Clem. Αl. 1. c. ̓Ασκληπιὸς κεῖται κεραυνωθεὶς ἐν τοῖς Κυνοσούριδος ορίοις. Sch. however notes that a Mount Cynosura is mentioned by Steph. Byz. p. 490, and suggests that there may have been a Cynosura in the vale of Cynuria (Pausan. VIII 27). This Cynuria was the parent state of Gortys, where there was a tomb of Aesculapius, see below on Lusio flumine. Possibly Cynosura is a mistake for the well-known Lycosura in Arcadia. The most usual tradition makes Aesculapius buried at Epidaurus (Cyrill. C. Jul. VI p. 200); but in a later passage of the same book (VIII p. 288) it is said that none knew where he was buried. Arsippus: he is not mentioned in any independent authority: perhaps there may be some confusion with Leucippus. Arsinoe according to the Messenians Aesculapius was the son of Apollo and Arsinoe, daughter of Leucippus (Paus. III 12, 26, IV 3. Asclepiades, a disciple of Isocrates, is cited to the same effect by the Schol. on Pindar in Heyne's n. on Apollod. III 10. 3). Pausanias tells a story of an Arcadian who presumed to question the Delphian god himself on the subject, and was informed by the oracle that the real mother was Coronis (ib. II 26). purgationem: see n. on II 126. [Celsus II 11 § 2 refers to Asclepiades on this subject. In VII 12 he treats of dentis evulsio. R.] dentis evulsio: Herodotus (II 84) mentions that in Egypt each physician treated a single disorder, some undertaking to cure diseases of the eye, others diseases of the head, the teeth, and so on. Gold stopping has been found in some of the mummies. [Add to lexx. Plin. Val. IV 29, Cael. Aurel. Acut. III § 83. J. E. B. M.] non longe a Lusio: i.e. at Gortyna situated on the river Aovσios, a tributary of Alpheius, so called because the infant Zeus was there washed by the nymphs (Pausan. VIII 28). At this place there was a temple of Aesculapius (Paus. v 7). sepulcrum et lucus ostenditur: for the Sing. cf. passages quoted below on § 43 deum. Ch. XXIII. Apollinum antiquissimus: cf. § 55 and Clemens and Ampelius quoted in the Appendix. Corybantis filius: this is the converse of the ordinary story given by Apollodorus 1 3 § 4, Θαλείας καὶ ̓Απόλλωνος ἐγένοντο Κορύβαντες. We find other traditions in Strabo x 3 p. 472, 'some say the Corybantes are children of Athene and Helios, others of Cronos, others of Zeus and Calliope'; 'Pherecydes says that there were nine Kúpẞavras, the children of Apollo and the nymph Rhytia, and that they lived in Samothrace', cf. Lob. Aglaoph. p. 1141. In Hippol. Ref. Haer. v 9 1. 45 Corybas is identified with Adonis, Attis, Osiris, &c. natus in Creta: the Cretans were the first worshippers at the temple of Delphi and were established there as ministers of the god. Apollo Delphinius was worshipped from an early period at Cnossus in Crete (Preller I 199). This worship was no doubt introduced by the Dorians in place of the indigenous worship of the bull-headed Zeus: hence the cum Jove certamen, cf. Müller Dorians 1 226 tr. In the Kρêres of Euripides (fr. 476 Dind.) we find the Idean Zeus identified with Zagreus and connected with Bacchus and the Curetes. cum Jove certamen: though no other writer mentions this contest, it is perhaps alluded to in Fulgentius (Frag. Hist. III p. 152 Didot) Mnaseas tertio Europae libro scripsit Apollinem, postquam a Jove ictus et interfectus est, a vespillonibus ad sepulturam elatum esse. It may be compared with those between other gods for the possession of particular countries, e.g. between Poseidon and Athene for Attica. ex Hyperboreis: they were supposed to dwell in a land of perpetual sunshine on the other side of the Rhipean Mountains and the cold blasts of the north wind, see Dict. of Biog. and Preller 1 189 foll., and, for the legend of their visit to Delphi, the verses of Boeo recorded by Pausan, x 5 § 4, Pind. Ol. III 25, Isthm. VI 34, Pyth. x 31, Herod. Iv 33, Diod. II 47. Alcaeus (fr. 1 Bergk) agrees with C. in representing Apollo as himself coming from the Hyperboreans to settle at Delphi. The prophet Abaris was said to be a Hyperborean priest of Apollo (Herod. IV 36). Nóμov: (fr. vóμos pasture) used as an epithet of Apollo by Theocritus xxv 21, of Aristaeus by Pindar Pyth. Ix 115 óñáova μýλwv, 'Aypéa kai Nóμov, also of Pan (Hom. H. XIX 5), Hermes and other rural gods; cf. Virgil's pastor ab Amphryso, and Pausan. VII 20 § 2. The explanation of the name here given is mere ignorance, though it was repeated by Proclus (see Welcker Gr. Gött. I 486). In Clem. Al. Protr. II 28 and Ampelius, this Apollo is called son of Silenus, and Porphyry (ap. Cyrill. c. Jul. x p. 342 Spanheim) reports that Pythagoras wrote an inscription on the tomb of Apollo at Delphi, speaking of him as 'the son of Silenus, slain by Python'. Perhaps Sileni filius has been lost after quartus. Nowhere else do we read that he was the legislator of Arcadia or born there. Legislation was however regarded as an office of the Delphian Apollo, cf. Plat. Rep. IV 427 (we leave to Apollo at Delphi) tá te μéyiota kai káλdiora καὶ πρῶτα τῶν νομοθετημάτων...οὗτος γὰρ δήπου ὁ θεὸς περὶ τὰ τοιαῦτα πᾶσιν ἀνθρώποις πάτριος ἐξηγητὴς ἐν μέσῳ τῆς γῆς ἐπὶ τοῦ ἐμφαλοῦ καθήμενος ἐξηγεῖται, Legg. I 632 ἐν τοῖς τοῦ Διὸς λεγομένοις νόμοις τοῖς τε τοῦ Πυθίου ̓Απόλλωνος, οὓς Μίνως τε καὶ Λυκοῦργος ἐθέτην, ἔνεστι ταῦτα πάντα, Diod. I 94, Strabo XVI 38, Cic. Div. I 96. So above Mercury is called the legislator of Egypt. § 58. prima Jovis et Proserpinae: Ampelius is the only other writer who gives this parentage. Artemis is however sometimes identified both with Persephone and Hecate, as in the Orphic hymn cited by Porphyry ap. Euseb. Pr. Ευ. ιν 23 ἥδ' ἐγώ εἰμι Κόρη πολυφάσματος κ.τ.λ. ; and we have had many exx. of the confusion between parent and child, e.g. § 53 on Proserpina. pinnatum Cupidinem: Pausanias (IX 27) says that Olen calls Eileithyia (i.e. Artemis, see on II 68) mother of Eros. The winged Eros is spoken of by Plato Phaedr. 252, Eur. Hipp. 1270, Aristoph. Av. 574 and 697, where the Scholiast says that it was only in later times that Eros and Victory were represented with wings. pater Upis: this is another mythological an. λey. According to Herodotus (IV 35) Opis and Arge were two Hyperborean maidens who came to Delos with Apollo and Artemis, and were invoked by the Delian women and the Ionians generally in a hymn composed by Olen. In the pseudo-Platonic Axiochus p. 371 we are told that the Magian Gobryas was shown two brazen plates at Delos, giving an account of what befel the soul after death, and that these plates were said to have been brought there from the Hyperboreans by Opis and Hecaergos. In Callim. Dian. 204 Opis is addressed as Οἶπι ἄνασσ ̓ εὐῶπι φαεσφόρε, καὶ δέ σε κείνης Κρηταέες kaλéovσi Éπwvvμíŋv åñò výμ‡ns, where see Spanheim; also ib. 240; Macrob. Sat. v 22; Serv. ad Aen. XI 532 alii putant Opim et Hecaergon nutritores Apollinis et Dianae fuisse: hinc Opim ipsam Dianam, Apollinem vero Hecaergon. We do not elsewhere find Opis or Upis regarded as masculine. Callimachus (Del. 292) makes her a daughter of Boreas, and gives her two sisters Loxo and Hecaerge; Virgil (Aen. XI 532 and 836) introduces her among the attendant nymphs of Diana; Palaephatus (Incred. § 32) says it is a Lacedaemonian name for Artemis; finally we read in Athen. XIV 10 that hymns to Artemis were called oviуyou. The name is generally derived from ἔπις = νέμεσις, but Preller explains it as 'the eye of night', i.e. the moon. Of Glauce we do not read elsewhere in this connexion. primum Jove et Proserpina: so Ampelius and Lydus in Appendix. The latter cites Terpander the Lesbian as the authority for the tradition. Compare also Arr. Anab. II 16 'the Athenians worship Tòv Aids kaì Kópŋs..... καὶ ὁ Ιακχος ὁ μυστικὸς τούτῳ τῷ Διονύσῳ, οὐχὶ τῷ Θηβαίῳ ἐπᾴδεται, and Clem. Αl. Protr. 16 μίγνυται δ' ὁ γεννήσας οὑτοσὶ Ζεὺς τῇ Φερεφάττῃ, τῇ ἰδίᾳ θυγατρί.....κύει καὶ ἡ Φερέφαττα παῖδα ταυρόμορφον, Orphic Hymn xxΙx 6, Hyg. Fab. 155 and 167. This Dionysus is frequently identified with Zagreus and Sabazius. Nilo: see above on Hercules ẞ (41), Vulcanus ß (55), Mercurius ♪ (56). Herodotus makes Dionysus the same as Osiris (11 42, 48, 144), who is sometimes confounded with the Nile; cf. Plut. Is. et Os. § 35 p. 364. Nysam interemisse: this is not stated elsewhere. Nysa or Nyssa is usually the birthplace of Dionysus; hence Heind. after Marsus reads condidisse for interemisse. There were many places of this name in different parts of the world each claiming some special connexion with the god, see Herodotus II 146 with the note in Rawlinson's ed. Diodorus (66—69) however reports on the authority of Dionysius the mythographer, that Linus, in the so-called Phrygian poem, represented Dionysus as the son of Ammon and Amalthea, entrusted by his father to the charge of Nysa, daughter of Aristaeus. Hyginus mentions Nysa among the Oceanids who had the charge of the infant Bacchus and were restored to youth by Medea at his request. If the reading is correct, the allusion may possibly be to the cutting up of the body before renovation as in the case of Pelias. Or Nysa, the nurse, may have been confounded with Semele, the mother (Lydus IV p. 94 makes Nysa the mother of the Indian Hercules), whose death may be said to have been caused by the son. Another explanation, suggested by Creuzer, is derived from Lydus' statement that νύσσα means ὁ καμπτὴρ καὶ περικύλισις τοῦ χρόνου : he connects this with the story (told by Diod. III 71 and at greater length by Nonnus XVIII 237 foll.) of the first exploit of Dionysus, in which he destroyed the monster Káμŋ, whilst on his journey to Nysa; and supposes this to mean the blotting out of the signs of the zodiac by the sun, as he passes through them. Perhaps however we should read Nysum; see below for his story. Human sacrifice was not unknown in the worship of Bacchus even as late as the time of Plutarch, as we see by his account of the sacrifice of a maiden at the yearly festival of the Agrionia held at Orchomenos (Qu. Graec. p. 299 F). It is rather curious that the phrase dicitur interemisse is also used above of Mercurius and below of Minerva. If the original reading were Nysae d. interiisse, this might be explained by the importance attached to the death of Dionysus (Osiris) in the later mysteries, cf. Clem. Protr. § 17, Lactant. I 22, Firmicus 6. Though we are not told in so many words that it was at Nysa he was murdered by the Titans, yet we may infer this from the fact that the murder was supposed to have taken place whilst he was still a child under the care of the Curetes. Cabiro: corrected from Caprio to suit the parallels in Ampelius and Lydus. According to Mnaseas, a pupil of Eratosthenes, there were three Cabiri, Axierus, Axiokersa and Axiokersus, corresponding to Demeter, Persephone and Hades (Aglaoph. p. 1221). The last is identified with Bacchus by Heraclitus ap. Clem. Al. Protr. p. 30 wuròs de Aïdŋs kai Διόνυσος ὅτεῳ μαίνονται καὶ ληναίζουσι. Asiae praefuisse: cf. Eur. Bacch. 13-17. The story of his conquest of India became very popular after the time of Alexander. Sabazia: Demosthenes, in depicting the miserable bringing-up of his rival Aeschines, describes these rites of the Phrygian Sabazius or Zagreus, sometimes identified with Zeus, more often with Dionysus (Coron. p. 313), cf. Strabo x 471, Firmicus 11, and Aglaoph. p. 1046 foll., Diod. IV 4 'some tell of a much earlier Dionysus (than the son of Semele), paoi yàp ἐκ Διὸς καὶ Περσέφονης Διόνυσον γενέσθαι, τὸν ὑπό τινων Σαβάζιον ὀνομαζό μενον. Jove et Luna: as Luna is identified with Proserpina, this would agree with the parentage of the 1st Dionysus. Herodotus gives Selene and Dionysus as the equivalents of Isis and Osiris (II 47). In Ampelius and Lydus Semele is made the mother of this 4th Dionysus: or should we read Σελήνη there ? sacra Orphica: see Herod. II 86 rà ’Oppikà kaλeóμeva kaì Bakxiká, and the Dict. of Biog. under Orpheus. confici: cf. Nepos Hann. 2 § 4 divina res dum conficiebatur. Niso: also Nyso, a masculine form of Nysa. His story is told by Hyg. Fab. 167 and 131, Commodianus Instruct. I 12. Jupiter had given the infant Bacchus to Nisus to bring up; and Bacchus when starting on his Indian expedition entrusted Thebes to the care of his foster father. On his return Nisus refused to give up Thebes, whereupon Bacchus retook it by means of soldiers whom he introduced in female attire at the festival of the Trieterica. Thyone connected with 0vw, Oviás, was the name of the deified Semele; hence her son is called Ovwvevs. Trieterides: a festival held at Thebes every 3rd winter in honour of the Xoóvios Atórvoos who then returned from his two years' sojourn in the realms below, cf. Orphic Hymn 52, Aen. IV 302 bacchatur; qualis commotis excita sacris Thyias, ubi audito stimulant Trieterica Baccho orgia, nocturnusque vocat clamore Cithaeron. § 59. Caelo et Die: like the 1st Mercurius. Plato calls her ȧμýτwp Οὐρανοῦ θυγάτηρ (Symp. 1 180 D). cujus Eli delubrum vidimus: the form Eli is confirmed by the best Ms in Fam. XIII 26 § 2 Eli negotiatus est, and by the acc. Elim Liv. XXVII 32 § 2. This temple is described by Paus. VI 25. It contained a chryselephantine statue of the goddess by Phidias, in which she was represented as resting one foot on a tortoise, a symbol of domesticity, according to Plut. Praecept. Conj. 32. Probably Cic. had visited Elis during his two years' stay in Greece; cf. 1 79, and below § 46, also Milo 80 quae ego vidi Athenis, quae aliis in urbibus Graeciae! |