century after Christ. by Lucian. (Demonax, 44; Brunck, Anal. iii. p. One line of his is preserved | iv. 5.) When Aphrodite was informed of her beloved being wounded, she hastened to the spot and sprinkled nectar into his blood, from which immediately flowers sprang up. Various other modifications of the story may be read in Hyginus (Poet. Astron. ii. 7), Theocritus (Idyll. xv.), Bion (Idyll. i.), and in the scholiast on Lycophron. (839, &c.) From the double marriage of Aphrodite with Ares and Adonis sprang Priapus. (Schol. ad Apollon. Rhod. i. 9, 32.) Besides him Golgos and Beroe are likewise called children of Adonis and Aphrodite. (Schol. ad Theocrit. xv. 100; Nonni Dionys. xli. 155.) On his death Adonis was obliged to descend into the lower world, but he was allowed to spend six months out of every year with his beloved Aphrodite in the upper world. (Orph. hymn. 55. 10.) to have reference to the death of nature in winter and its revival in spring-hence he spends six months in the lower and six in the upper world. His death and his return to life were celebrated in annual festivals ('Adavía) at Byblos, Alexandria in Egypt, Athens, and other places. [L. S.] 2. Adoneus is sometimes used by Latin poets for Adonis. (Plaut. Menaech. i. 2. 35; Catull. xxix. 9.) [L. S.] ADO'NIS ("Adwvis), according to Apollodorus (iii. 14. § 3) a son of Cinyras and Medarme, according to Hesiod (ap. Apollod. iii. 14. § 4) a son of Phoenix and Alphesiboea, and according to the cyclic poet Panyasis (up. Apollod. l. c.) a son of Theias, king of Assyria, who begot him by his own daughter Smyrna. (Myrrha.) The ancient story ran thus: Smyrna had neglected the worship of Aphrodite, and was punished by the god- The worship of Adonis, which in later times dess with an unnatural love for her father. With was spread over nearly all the countries round the the assistance of her nurse she contrived to share Mediterranean, was, as the story itself sufficiently her father's bed without being known to him. indicates, of Asiatic, or more especially of PhoeniWhen he discovered the crime he wished to kill cian origin. (Lucian, de dea Sr. c C.) Thence it her; but she fled, and on being nearly overtaken, was transferred to Assyria, Egypt, Greece, and prayed to the gods to make her invisible. They even to Italy, though of course with various mowere moved to pity and changed her into a tree difications. In the Homeric poems no trace of it called σμúpva. After the lapse of nine months occurs, and the later Greek poets changed the the tree burst, and Adonis was born. Aphrodite original symbolic account of Adonis into a poetical was so much charmed with the beauty of the infant, story. In the Asiatic religions Aphrodite was the that she concealed it in a chest which she entrust-fructifying principle of nature, and Adonis appears ed to Persephone; but when the latter discovered the treasure she had in her keeping, she refused to give it up. The case was brought before Zeus, who decided the dispute by declaring that during four months of every year Adonis should be left to himself, during four months he should belong to Persephone, and during the remaining four to Aphrodite. Adonis however preferring to live with Aphrodite, also spent with her the four months over which he had controul. Afterwards Adonis died of a wound which he received from a boar during the chase. Thus far the story of Adonis was related by Panyasis. Later writers furnish various alterations and additions to it. According to Hyginus (Fub. 58, 164, 251, 271), Smyrna was punished with the love for her father, because her mother Cenchreis had provoked the anger of Aphrodite by extolling the beauty of her daughter above that of the goddess. Smyrna after the discovery of her crime fled into a forest, where ADRANTUS, ARDRANTUS or ADRASshe was changed into a tree from which Adonis TUS, a contemporary of Athenaeus, who wrote a came forth, when her father split it with his commentary in five books upon the work of Theosword. The dispute between Aphrodite and Per- phrastus, entitled repì 'Hev, to which he added a sephone was according to some accounts settled by sixth book upon the Nicomachian Ethics of ArisCalliope, whom Zeus appointed as mediator be-totle. (Athen. xv. p. 673, e. with Schweighäuser's tween them. (Hygin. Poet. Astron. ii. 7.) Ovid | (Met x. 300, &c.) adds the following features: Myrrha's love of her father was excited by the furies; Lucina assisted her when she gave birth to Adonis, and the Naiads anointed him with the tears of his mother, i. e. with the fluid which | trickled from the tree. Adonis grew up a most beautiful youth, and Venus loved him and shared with him the pleasures of the chase, though she always cautioned him against the wild beasts. At last he wounded a boar which killed him in its fury. According to some traditions Ares (Mars), or, according to others, Apollo assumed| the form of a boar and thus killed Adonis. (Serv. ad Virg. Ecl. x. 18; Ptolem. Hephaest. i. p. 306, ed. Gale.) A third story related that Dionysus carried off Adonis. (Phanocles ap. Plut. Sympos. ADRANUS (Adpavós), a Sicilian divinity who was worshipped in all the island, but especially at Adranus, a town near Mount Aetna. (Plut. Timol. 12; Diodor. xiv. 37.) Hesychius (s. v. Haλikoi) Παλικοί) represents the god as the father of the Palici. According to Aelian (Hist. Anim. xi. 20), about 1000 sacred dogs were kept near his temple. Some modern critics consider this divinity to be of eastern origin, and connect the name Adranus with the Persian Adar (fire), and regaid him as the same as the Phoenician Adramelech, and as a personification of the sun or of fire in general. (Bochart, Geograph. Sacra, p. 530.) [L. S.] note.) ADRASTEIA (Αδράστεια). 1. A Cretan nymph, daughter of Melisseus, to whom Rhea entrusted the infant Zeus to be reared in the Dictaean grotto. In this office Adrasteia was assisted by her sister Ida and the Curetes (Apollod. i. 1. § 6; Callimach. hymn. in Jov. 47), whom the $6; scholiast on Callimachus calls her brothers. Apollonius Rhodius (iii. 132, &c.) relates that she gave to the infant Zeus a beautiful globe (opaîpa) to play with, and on some Cretan coins Zeus is represented sitting upon a globe. (Spanh. ad Cüllim. l. c.) 2. A surname of Nemesis, which is derived by some writers from Adrastus, who is said to have built the first sanctuary of Nemesis on the river Asopus (Strab. xiii. p. 588), and by others from the verb didpáσkew, according to which it would ADRASTI'NE. [ADRASTUS.] Thus arose the celebrated war of the "Seven against Thebes," in which Adrastus was joined by six other heroes, viz. Polynices, Tydeus, Amphiaraus, Capaneus, Hippomedon, and Parthenopaeus. Instead of Tydeus and Polynices other legends mention Eteoclos and Mecisteus. This war ended as unfortunately as Amphiaraus had predicted, and Adrastus alone was saved by the swiftness of his horse Areion, the gift of Heracles. (Hom. I. xxiii. 346, &c.; Paus. viii. 25. § 5; Apollod. iii. 6.) Creon of Thebes refusing to allow the bodies of the six heroes to be buried, Adrastus went to Athens and implored the assistance of the Athenians. Theseus was persuaded to undertake an expedition against Thebes; he took the city and delivered up the bodies of the fallen heroes to their friends for burial. (Apollod. iii. 7. § 1; Paus. ix. 9. § 1.) Ten years after this Adrastus persuaded the seven sons of the heroes, who had fallen in the war against Thebes, to make a new attack upon that city, and Amphiaraus now declared that the gods approved of the undertaking, and promised success. (Paus. ix. 9. § 2; Apollod. iii. 7. § 2.) This war is celebrated in ancient story as the war of the Epigoni ('Erriyovo). Thebes was taken and ('Επίγονοι). razed to the ground, after the greater part of its inhabitants had left the city on the advice of Tiresias. (Apollod. iii. 7. § 2—4; Herod. v. 61; Strab. vii. p. 325.) The only Argive hero that | fell in this war, was Aegialeus, the son of Adrastus. After having built a temple of Nemesis in the neighbourhood of Thebes [ADRASTEIA], he set out on his return home. But weighed down by old age and grief at the death of his son he died at Megara and was buried there. (Paus. i. 43. § 1.) After his death he was worshipped in several parts of Greece, as at Megara (Paus. l. c.), at Sicyon where his memory was celebrated in tragic choruses (Herod. v. 67), and in Attica. (Paus. i. 30. §4.) The legends about Adrastus and the two wars against Thebes have furnished most ample materials for the epic as well as tragic poets of Greece (Paus. ix. 9. § 3), and some works of art relating to the stories about Adrastus are mentioned in Pausanias. (iii. 18. § 7, x. 10. § 2. He took From Adrastus the female patronymic Adrastine was formed. (Hom. Il. v. 412.) [L. S.] ADRASTUS ("Adpaσros), a son of the Phrygian king Gordius, who had unintentionally killed his brother, and was in consequence expelled by his father aud deprived of everything refuge as a suppliant at the court of king Croesus, who purified him and received him kindly. After some time he was sent out as guardian of Atys, the son of Croesus, who was to deliver the country from a wild boar which had made great havoc all around. Adrastus had the misfortune to kill prince Atys, while he was aiming at the wild beast. Croesus pardoned the unfortunate man, as he saw in this accident the will of the gods and the fulfilment of a prophecy; but Adrastus could not endure to live longer and killed himself on the tomb of Atys. (Herod. i. 35-45.) [L. S.] ADRASTUS ("Adpaσtos), of Aphrodisias, a Peripatetic philosopher, who lived in the second century after Christ, the author of a treatise on the arrangement of Aristotle's writings and his system of philosophy, quoted by Simplicius (Praefat. in viii. lib. Phys.), and by Achilles Tatius (p 82). Some commentaries of his on the Timaeus of Plato are also quoted by Porphyry (p. 270, in Harmonica Ptolemaei), and a treatise on the Categories of Aristotle by Galen. None of these have come down to us; but a work on Harmonics, repì 'Apμovicov, is preserved, in MS., in the Vatican Library. | [B. J.] ADRIA'NUS. [HADRIANUS.] ADRIA’NUS ('Adpiavós), a Greek rhetorician born at Tyre in Phoenicia, who flourished under the emperors M. Antoninus and Commodus. He was the pupil of the celebrated Herodes Atticus, and obtained the chair of philosophy at Athens during the lifetime of his master. His advancement does not seem to have impaired their mutual regard; Herodes declared that the unfinished speeches of his scholar were "the fragments of a colossus," and Adrianus showed his gratitude by a funeral oration which he pronounced over the ashes of his master. Among a people who rivalled one another in their zeal to do him honour, Adrianus did not shew much of the discretion of a philosopher. His first lecture commenced with the modest encomium on himself πάλιν ἐκ Φοινίκης γράμματα, while in the magnificence of his dress and equipage he affected the style of the hierophant of philosophy. A story may be seen in Philostratus of his trial and acquittal for the murder of a begging sophist who had insulted him: Adrianus had retorted by styling such insults nyuara kópewv, but his pupils were not content with weapons of ridicule. The visit of M. Antoninus to Athens made him acquainted with Adrianus, whom he invited to Rome and honoured with his friendship: the emperor even condescended to set the thesis of a declamation for him. After the death of Antoninus he became the private secretary of Commodus. His death took place at Rome in the eightieth year | of his age, not later than A. D. 192, if it be true that Commodus (who was assassinated at the end of this year) sent him a letter on his death-bed, which he is represented as kissing with devout earnestness in his last moments. (Philostr. Vit. Adrian.; Suidas, s. v. 'Adpiavós.) Of the works attributed to him by Suidas three declamations only are extant. These have been edited by Leo Allatius in the Excerpta Varia Graecorum Sophistarum ac Rhetoricorum, Romae, 1641, and by Walz in the first volume of the Rhetores Graeci, 1832. [B. J.] ADRIA'NUS ('Adpiavós), a Greek poet, who wrote an epic poem on the history of Alexander the Great, which was called 'Aλegavdpiás. Of this poem the seventh book is mentioned (Steph. Byz. s. v. Záveia), but we possess only a fragment consisting of one line. (Steph. Byz. s. v. Aorpaía.) Suidas (s. v. 'Appiavós) mentions among other poems of Arrianus one called 'Aλegavdpiás, and there can be no doubt that this is the work of Adrianus, which he by mistake attributes to his Arrianus. (Meineke, in the Abhandl. der Berlin. Akademie, 1832, p. 124.) [L. S.] ADRIANUS ('Adpiavós) flourished, according to Archbishop Usher, A. D. 433. There is extant of his, in Greek, Isagoge Sacrarum Literarum, recommended by Photius (No. 2) to beginners, edited by Dav. Hoeschel, 4to. Aug. Vindel. 1602, and among the Critici Sacri. fol. Lond. 1660. [A.J.C.] ADU'SIUS ('Adoúoios), according to the account of Xenophon in the Cyropaedeia, was sent by Cyrus with an army into Caria, to put an end to the feuds which existed in the country. He afterwards assisted Hystaspes in subduing Phrygia, | and was made satrap of Caria, as the inhabitants had requested. (vii. 4. § 1, &c., viii. 6. § 7.) AEA. [GAEA.] AEA, a huntress who was metamorphosed by the gods into the fabulous island bearing the same name, in order to rescue her from the pursuit of Phasis, the river-god. (Val. Flacc. i. 742, v. 426.) [L. S.] AE'ACES (Alákns). 1. The father of Syloson and Polycrates. (Herod. iii. 39, 139, vi. 13.) 2. The son of Syloson, and the grandson of the preceding, was tyrant of Samos, but was deprived of his tyranny by Aristagoras, when the Ionians revolted from the Persians, B. c. 500. He then fled to the Persians, and induced the Samians to abandon the other Ionians in the sea-fight between the Persians and Ionians. After this battle, in which the latter were defeated, he was restored to the tyranny of Samos by the Persians, B. c. 494. (Herod. iv. 138, vi. 13, 14, 25.) AEA'CIDES (Alakídŋs), a patronymic from Acacus, and given to various of his descendants, as Peleus (Ov. Met. xi. 227, &c., xii. 365; Hom. Il. xvi. 15), Telamon (Ov. Met. viii. 4; Apollon. i. 1330), Phocus (Ov. Met. vii. 668, 798), the sons of Aeacus; Achilles, the grandson of Aeacus (Hom. Il. xi. 805; Virg. Aen. i. 99); and Pyrrhus, the great-grandson of Aeacus. (Virg. Aen. iii. 296.) [L. S.] AEA CIDES (Alakíòns), the son of Arymbas, king of Epirus, succeeded to the throne on the death of his cousin Alexander, who was slain in Italy. (Liv. viii. 24.) Aeacides married Phthia, the daughter of Menon of Pharsalus, by whom he had the celebrated Pyrrhus and two daughters, Deïdameia and Troïas. In B. c. 317 he assisted Polysperchon in restoring Olympias and the young Alexander, who was then only five years old, to Macedonia. In the following year he marched to the assistance of Olympias, who was hard pressed by Cassander; but the Epirots disliked the service, rose against Aeacides, and drove him from the kingdom. Pyrrhus, who was then only two years old, was with difficulty saved from destruction by some faithful servants. But becoming tired of the Macedonian rule, the Epirots recalled Aeacides in B. c. 313; Cassander immediately sent an army against him under Philip, who conquered him the same year in two battles, in the last of which he was killed. (Paus. i. 11; Diod. xix. 11, 36, 74; Plut. Pyrrh. i. 2.) ac AE'ACUS (Alakos), a son of Zeus and Aegina, a daughter of the river-god Asopus. He was born in the island of Oenone or Oenopia, whither Aegina had been carried by Zeus to secure her from the anger of her parents, and whence this island was afterwards called Aegina. (Apollod. iii. 12. § 6; Hygin. Fab. 52; Paus. ii. 29. 2; comp. Nonn. Dionys. vi. 212; Ov. Met. vi. 113, vii. 472, &c.) According to some counts Aeacus was a son of Zeus and Europa. Some traditions related that at the time when Aeacus was born, Aegina was not yet inhabited, and that Zeus changed the ants (μúpμnices) of the island into men (Myrmidones) over whom Aeacus ruled, or that he made men grow up out of the earth. (Hes. Fragm. 67, ed. Göttling; Apollod. iii. 12. § 6; Paus. l. c.) Ovid (Met. vii. 520; comp. Hygin. Fab. 52; Strab. viii. p. 375), on the other hand, supposes that the island was not uninhabited at the time of the birth of Aeacus, and states that, in the reign of Aeacus, Hera, jealous of Aegina, ravaged the island bearing the name of the latter by sending a plague or a fearful dragon into it, by which nearly all its inhabitants were carried off, and that Zeus restored the population by changing the ants into men. These legends, as Müller justly remarks (Aeginetica), are nothing but a mythical account of the colonisation of Aegina, which seems to have been originally inhabited by Pelasgians, and afterwards received colonists from Phthiotis, the seat of the Myrmidones, and from Phlius on the Asopus. Aeacus while he reigned in Aegina was renowned in all Greece for his justice and piety, and was frequently called upon to settle disputes not only among men, but even among the gods themselves. (Pind. Isth. viii. 48, &c.; Paus. i. 39. § 5.) He was such a favourite with the latter, that, when Greece was visited by a drought in consequence of a murder which had been committed (Diod. iv. 60, 61; Apollod. iii. 12. § 6), the oracle of Delphi declared that the calamity would not cease unless Aeacus prayed to the gods that it might; which he accordingly did, and it ceased in consequence. Aeacus himself shewed his gratitude by erecting a temple to Zeus Panhellenius on mount Panhellenion (Paus. ii. 30. § 4), and the Aeginetans afterwards built a sanctuary in their island called Aeaceum, which was a square place enclosed by walls of white marble. Aeacus was believed in later times to be buried under the altar in this sacred enclosure. (Paus. ii. 29. § 6.) A legend preserved in Pindar (Ol. viii. 39, &c.) relates that Apollo and Poseidon took Aeacus as their assistant in building the walls of Troy. When the work was completed, three dragons rushed against the wall, and while the two of them which attacked those parts of the wall built by the gods fell down dead, the third forced its way into the city through the part built by Aeacus. Hereupon Apollo prophesied that Troy would fall through the hands of the Aeacids. Aeacus was also believed by the Aeginetans to have surrounded their island with high cliffs to protect it against pirates. (Paus. ii. 29. § 5.) Several other incidents connected with the story of Aeacus are mentioned by Ovid. (Met. vii. 506, &c., ix. 435, &c.) By Endeïs Aeacus had two sons, Telamon and Peleus, and by Psamathe a son, Phocus, whom he preferred to the two | others, who contrived to kill Phocus during a contest, and then fled from their native island. [PELEUS; TELAMON.] After his death Aeacus became one of the three judges in Hades (Ov. Met. xiii. 25; Hor. Carm. ii. 13. 22), and according to Plato (Gorg. p. 523; compare Apolog. p. 41; Isocrat. Evag. 5) especially for the shades of Europeans. In works of art he was represented bearing a sceptre and the keys of Hades. (Apollod. iii. 12. § 6; Pind. Isthm. viii. 47, &c.) Aeacus had sanctuaries both at Athens and in Aegina | (Paus. ii. 29. § 6; Hesych. s. v.; Schol. ad Pind. Nem. xiii. 155), and the Aeginetans regarded him as the tutelary deity of their island. (Pind. Nem. viii. 22.) [L. S.] AEAEA (Á¡aía). 1. A surname of Medeia, derived from Aea, the country where her father Aeëtes ruled. (Apollon. Rhod. iii. 1135.) 2. A surname of Circe, the sister of Aeëtes. (Hom. Od. ix. 32; Apollon. Rhod. iv. 559; Virg. Aen. iii. 386.) Her son Telegonus is likewise mentioned with this surname. (Acaeus, Propert. ii. 23. § 42.) 3. A surname of Calypso, who was believed to have inhabited a small island of the name of Aeaea in the straits between Italy and Sicily. (Pomp. Mela, ii. 7; Propert. iii. 10. 31.) [L. S.] AÉAʼNTIDES (Alavrídns). ́ ́ 1. The tyrant of Lampsacus, to whom Hippias gave his daughter Archedice in marriage. (Thuc. vi. 59.) 2. A tragic poet of Alexandria, mentioned as one of the seven poets who formed the Tragic Pleiad. He lived in the time of the second Ptolemy. (Schol. ad Hephaest. p. 32, 93, ed. Paw., AEBU’TIA GENS, contained two families, the names of which are CARUS and ELVA, The former was plebeian, the latter patrician; but the gens was originally patrician. Cornicen does not seem to have been a family-name, but only a surname given to Postumus Aebutius Elva, who was consul in B. c. 442. This gens was distinguished in the early ages, but from the time of the abovementioned Aebutius Elva, no patrician member of it held any curule office till the praetorship of M. Aebutius Elva in B. c. 176. It is doubtful to which of the family P. Aebutius belonged, who disclosed to the consul the existence of the Bacchanalia at Rome, and was rewarded by the senate in consequence, B. c. 186. (Liv. xxxix. 9, 11, 19.) AEDE'SIA (Aideσía), a female philosopher of the new Platonic school, lived in the fifth century after Christ at Alexandria. She was a relation of Syrianus and the wife of Hermeias, and was equally celebrated for her beauty and her virtues. After the death of her husband, she devoted herself to relieving the wants of the distressed and the education of her children. She accompanied the latter to Athens, where they went to study philosophy, and was received with great distinction by all the philosophers there, and especially by Proclus, to whom she had been betrothed by Syrianus, when she was quite young. She lived to a considerable age, and her funeral oration was pronounced by Damascius, who was then a young man, in hexameter verses. The names of her sons were Ammonius and Heliodorus. (Suidas, s. v.; Damascius, ap. Phot. cod. 242, p. 341, b. ed. Bekker.) AEDEʼSIUS (Aidéoios), a Cappadocian, called a Platonic or perhaps more correctly an Eclectic philosopher, who lived in the fourth century, the friend and most distinguished disciple of Iamblichus. After the death of his master the school of Syria was dispersed, and Aedesius fearing the real or fancied hostility of the Christian emperor Constantine to philosophy, took refuge in divination. An oracle in hexameter verse represented a pastoral life as his only retreat, but his disciples, perhaps calming his fears by a metaphorical interpretation, compelled him to resume his instructions. He settled at Pergamus, where he numbered among his pupils the emperor Julian. After the accession of the latter to the imperial purple he invited Aedesius to continue his instructions, but the declining strength of the sage being unequal to the task, two of his most learned disciples, Chrysanthes and Eusebius, were by his own desire appointed to supply his place. (Eunap. Vit. Aedes.) [B. J.] AEDON ('Andov). 1. A daughter of Pandareus of Ephesus. According to Homer (Od. xix. 517, &c.) she was the wife of Zethus, king of Thebes, and the mother of Itylus. Envious of Niobe, the wife of her brother Amphion, who had six sons and six daughters, she formed the plan of killing the eldest of Niobe's sons, but by mistake slew her own son Itylus. Zeus relieved her grief by changing her into a nightingale, whose melancholy tunes are represented by the poet as Aëdon's lamentations about her child. (Compare Pherecydes, Fragm. p. 138, ed. Sturz; Apollod. iii. 5. § 5.) According to a later tradition preserved in Antoninus Liberalis (c. 11), Aëdon was the wife of Polytechnus, an artist of Colophon, and boasted that she lived more happily with him than Hera with Zeus. Hera to revenge herself ordered Fris to induce Aëdon to enter upon a contest with her husband. Polytechnus was then making a chair, and Aëdon a piece of embroidery, and they agreed that whoever should finish the work first should receive from the other a female slave as the prize. When Aëdon had conquered her husband, he went to her father, and pretending that his wife wished to see her sister Chelidonis, he took her with him. On his way home he ravished her, dressed her in slave's attire, enjoined her to observe the strictest silence, and gave her to his wife as the promised prize. After some time Chelidonis, believing herself unobserved, lamented her own fate, but she was overheard by Aëdon, and the two sisters conspired against Polytechnus and killed his son Itys, whom they placed before him in a dish. Aedon fled with Chelidonis to her Procne. 458 &c.) father, who, when Polytechinus came in pursuit of | Amalthea, i. p. 16, &c.; Creuzer, Symbol. iv. p. his wife, had him bound, smeared with honey, and thus exposed him to the insects. Aëdon now took pity upon the sufferings of her husband, and when her relations were on the point of killing her for this weakness, Zeus changed Polytechnus into a pelican, the brother of Aedon into a whoop, her father into a sea-eagle, Chelidonis into a swallow, and Aëdon herself into a nightingale. This mythus seems to have originated in mere etymologies, and is of the same class as that about Philomele and [L. S.] AEEʼTES or AEE'TA (Aiýτns), a son of Helios and Perseis. (Apollod. i. 9. §1; Hes. Theog. 957.) According to others his mother's name was Persa (Hygin. Praef. p. 14, ed. Staveren), or Antiope. (Schol. ad Pind. Ol. xiii. 52.) He was a brother of Circe, Pasiphae, and Perses. (Hygin. l. c.; Apollod. l. c.; Hom. Od. x. 136, &c.; Cic. de Nat. Deor. iii. 19.) He was married to Idyia, a daughter of Oceanus, by whom he had two daughters, Medeia and Chalciope, and one son, Absyrtus (Hesiod. Theog. 960.; Apollod. i. 9, 23.). He was king of Colchis at the time when Phrixus brought thither the golden fleece. At one time he was expelled from his kingdom by his brother Perses, but was restored by his daughter Medeia. (Apollod. i. 9. § 28.) Compare ABSYRTUS, ARGONAUTAE, JASON, and MEDEIA. [L. S.] AEETIS, AEE TIAS, and AEETI'NE, are patronymic forms from Aeëtes, and are used by Roman poets to designate his daughter Medeia. (Ov. Met. vii. 9, 296, Heroid. vi. 103 ; Val. Flacc. viii. 233.) [L. S.] AEGA (Alyn), according to Hyginus (Poet. Astr. ii. 13) a daughter of Olenus, who was a descendant of Hephaestus. Aega and her sister Helice nursed the infant Zeus in Crete, and the former was afterwards changed by the god into the constellation called Capella. According to other traditions mentioned by Hyginus, Aega was a daughter of Melisseus, king of Crete, and was chosen to suckle the infant Zeus; but as she was found unable to do it, the service was performed by the goat Amalthea. According to others, again, Aega was a daughter of Helios and of such dazzling brightness, that the Titans in their attack upon Olympus became frightened and requested their mother Gaea to conceal her in the earth. She was accordingly confined in a cave in Crete, where she became the nurse of Zeus. In the fight with the Titans Zeus was commanded by an oracle to cover himself with her skin (aegis). He obeyed the command and raised Aega among the stars. Similar, though somewhat different accounts, were given by Euemerus and others. (Eratosth. Catast. 13 ; Antonin. Lib. 36; Lactant. Instit. i. 22. § 19.) It is clear that in some of these stories Aegia is regarded as a nymph, and in others as a goat, though the two ideas are not kept clearly distinct from each other. Her name is either connected with af, which signifies a goat, or with dïğ, a gale of wind; and this circumstance has led some critics to consider the myth about her as made up of two distinct ones, one being of an astronomical nature and derived from the constellation Capella, the rise of which brings storms and tempests (Arat. Phuen. 150), and the other referring to the goat which was believed to have suckled the infant Zeus in Crete. (Compare Buttmann in Ideler's Ursprung und Beleutung der Sternnamen, p. 309; Böttiger, | [L. S.] AECAEON (Aiyaíwv), a son of Uranus by Gaea. Aegaeon and his brothers Gyges and Cottus are known under the name of the Uranids (Hes. Theog. 502, &c.), and are described as huge monsters with a hundred arms (ékaróyxeipes) and fifty heads. (Apollod. i. 1. §1; Hes Theog 149, &c.) Most writers mention the third Uranid under the name of Briareus instead of Aegaeon, which is explained in a passage of Homer (Il. i. 403, &c.), who says that men called him Aegaeon, but the gods Briareus. On one occasion when the Olympian gods were about to put Zeus in chains, Thetis called in the assistance of Aegaeon, who compelled the gods to desist from their intention. (Hom. Il. i. 398, &c.) According to Hesiod (Theog. 154, &c. 617, &c.), Aegaeon and his brothers were hated by Uranus from the time of their birth, in consequence of which they were concealed in the depth of the earth, where they remained until the Titans began their war against Zeus. On the advice of Gaea Zeus delivered the Uranids from their prison, that they might assist him. The hundred-armed giants conquered the Titans by hurling at them three hundred rocks at once, and secured the victory to Zeus, who thrust the Titans into Tartarus and placed the Hecatoncheires at its gates, or, according to others, in the depth of the ocean to guard them. (Hes. Theog. 617, &c. 815, &c.) According to a legend in Pausanias (ii. 1. § 6, ii. 4. § 7), Briareus was chosen as arbitrator in the dispute between Poseidon and Helios, and adjudged the Isthmus to the former and the Acrocorinthus to the latter. The Scholiast on Apollonius Rhodius (i. 1165) represents Aegaeon as a son of Gaea and Pontus and as living as a marine god in the Aegean sea. Ovid (Met. ii. 10) and Philostratus (Vit. Apollon. iv. 6) likewise regard him as a marine god, while Virgil (Aen. x. 565) reckons him among the giants who stormed Olympus, and Callimachus (Hymn. in Del. 141, &c.), regarding him in the same light, places him under mount Aetna. The Scholiast on Theocritus (Idyll. i. 65) calls Briareus one of the Cyclops. The opinion which regards Aegaeon and his brothers as only personifications of the extraordinary powers of nature, such as are manifested in the violent commotions of the earth, as earthquakes, volcanic eruptions and the like, seems to explain best the various accounts about them. [L. S.] AEGAEUS (Alyaîos), a surname of Poseidon, derived from the town of Aegae in Euboea, near which he had a magnificent temple upon a hill. (Strab. ix. p. 405; Virg. Aen. iii. 74, where Servius erroneously derives the name from the Aegean sea.) [L. S.] AEGEIDES (Alyeídns), a patronymic from Aegeus, and especially used to designate Theseus. (Hom. Il. i. 265; Ov. Heroid. iv. 59, ii. 67; compare AEGEUS.) [L. S.] AEGE'RIA or EGE'RIA, one of the Camenae in Roman mythology, from whom, according to the legends of early Roman story, Numa received his instructions respecting the forms of worship which he introduced. (Liv. i. 19; Val. Max. i. 2. § 1.) The grove in which the king had his interviews with the goddess, and in which a weil gushed forth from a dark recess, was dedicated by him to the Camenae. (Liv i. 21.) The Roman legends, however, point out two distinct places |