der of Eurytion. When Peleus refused to listen | her was followed by one sacred to the Lares. to her addresses, she accused him to her husband (Macrob. Sat. l. c.; compare Müller, Etrusker, ii. of having attempted to dishonour her. (Apollod. p. 103, &c.; Hartung, Die Religion der Römer, ii. iii. 13. § 2, &c.; Pind. Nem. iv. 90, &c.) Acastus, p. 144, &c.) [L. S.] however, did not take immediate revenge for the L. A'CCIUS or A'TTIUS, an early Roalleged crime, but after he and Peleus had been man tragic poet and the son of a freedman, was chasing on mount Pelion, and the latter had fallen born according to Jerome B. c. 170, and was fifty asleep, Acastus took his sword from him, and left years younger than Pacuvius. He lived to a great him alone and exposed, so that Peleus was nearly age; Cicero, when a young man, frequently condestroyed by the Centaurs. But he was saved by versed with him. (Brut. 28.) His tragedies were Cheiron or Hermes, returned to Acastus, and killed chiefly imitated from the Greeks, especially from him together with his wife. (Apollod. l. c.; Schol. | Aeschylus, but he also wrote some on Roman subad Apollon. Rhod. i. 224.) The death of Acastus jects (Praetextata); one of which, entitled Brutus, is not mentioned by Apollodorus, but according to was probably in honour of his patron D. Brutus. him Peleus in conjunction with Iason and the (Cic. de Leg. ii. 21, pro Arch. 11.) We possess only Dioscuri merely conquer and destroy Ioleus. fragments of his tragedies, of which the most im(Apollod. iii. 13. § 7.) portant have been preserved by Cicero, but sufficient remains to justify the terms of admiration in which he is spoken of by the ancient writers. He is particularly praised for the strength and vigour of his language and the sublimity of his thoughts. (Cic. pro Planc. 24, pro Sest. 56, &c. ; Hor. Ep. ii. 1. 56; Quintil. x. 1. § 97; Gell. xiii. 2.) Besides these tragedies, he also wrote An

[L. S.]

those of Ennius; and three prose works, “Libri Didascalion," which seems to have been a history of poetry," Libri Pragmaticon" and "Parerga": of the two latter no fragments are preserved. The fragments of his tragedies have been collected by Stephanus in "Frag. vet. Poet. Lat." Paris, 1564; Maittaire, "Opera et Frag. vet. Poet. Lat." Lond. 1713; and Bothe, "Poet. Scenici Latin.," vol. v. Lips. 1834: and the fragments of the Didascalia by Madvig, "De L. Attii Didascaliis Comment." Hafniae, 1831.

T. A'CCIUS, a native of Pisaurum in Umbria and a Roman knight, was the accuser of A. Cluentius, whom Cicero defended B. c. 66. He was a pupil of Hermagoras, and is praised by Cicero for accuracy and fluency. (Brut. 23, pro Cluent. 23, 31, 57.)

ACBARUS. [ABGARUS.] ACCA LAURE'NTIA or LARE'NTIA, a mythical woman who occurs in the stories in early Roman history. Macrobius (Sat. i. 10), with whom Plutarch (Quaest. Rom. 35; Romul. 5) agrees in the main points, relates the following tradition about her. In the reign of Ancus Martius a servant (aedituus) of the temple of Hercules in-nales in verse, containing the history of Rome, like vited during the holidays the god to a game of dice, promising that if he should lose the game, he would treat the god with a repast and a beautiful woman. When the god had conquered the servant, the latter shut up Acca Laurentia, then the most beautiful and most notorious woman, together with a well stored table in the temple of Hercules, who, | when she left the sanctuary, advised her to try to gain the affection of the first wealthy man she should meet. She succeeded in making Carutius, an Etruscan, or as Plutarch calls him, Tarrutius, love and marry her. After his death she inherited his large property, which, when she herself died, she left to the Roman people. Ancus, in gratitude for this, allowed her to be buried in the Velabrum, and instituted an annual festival, the Larentalia, at which sacrifices were offered to the Lares. (Comp. Varr. Ling. Lat. v. p. 85, ed. Bip.) According to others (Macer, apud Macrob. I. c.; Ov. Fast. iii. 55, &c.; Plin. H. N. xviii. 2), Acca | Laurentia was the wife of the shepherd Faustulus and the nurse of Romulus and Remus after they had been taken from the she-wolf. Plutarch indeed states, that this Laurentia was altogether a different being from the one occurring in the reign of Ancus; but other writers, such as Macer, relate their stories as belonging to the same being. (Comp. Gell. vi. 7.) According to Massurius Sabinus in Gellius (1. c.) she was the mother of twelve sons, and when one of them died, Romulus stept into his place, and adopted in conjunction with the remaining eleven the name of fratres arvales. (Comp. Plin. 7. c.) According to other accounts again she was not the wife of Faustulus, but a prostitute who from her mode of life was called lupa by the shepherds, and who left the property she gained in that way to the Roman people. (Valer. Ant. ap. Gell. l. c.; Livy, i. 4.) Whatever may be thought of the contradictory statements respecting Acca Laurentia, thus much seems clear, that she was of Etruscan origin, and connected with the worship of the Lares, from which her name Larentia itself seems to be derived. This appears further from the number of her sons, which answers to that of the twelve country Lares, and from the circumstance that the day sacred to

ACCO, a chief of the Senones in Gaul, who induced his countrymen to revolt against Caesar, B. C. 53. On the conclusion of the war Acco was put to death by Caesar. (Bell. Gall. vi. 4, 44.)

ACCOLEIA GENS is known to us only by coins and inscriptions. On a denarius we have the name P. Accoleius Lariscolus, and in two inscriptions a P. Accoleius Euhemerus, and a L. Accoleius Abascantus.

ACE'RATUS ('Aкýpaтos YрaμμaтIKós), a Greek grammarian, and the author of an epigram on Hector in the Greek Anthology. (vii. 138.) Nothing is known of his life. [P.S.]

ACERBAS, a Tyrian priest of Hercules, who married Elissa, the daughter of king Mutgo, and sister of Pygmalion. He was possessed of considerable wealth, which, knowing the avarice of Pygmalion, who had succeeded his father, he concealed in the earth. But Pygmalion, who heard of these hidden treasures, had Acerbas murdered, in hopes that through his sister he might obtain possession of them. But the prudence of Elissa saved the treasures, and she emigrated from Phoenicia. (Justin. xviii. 4.) In this account Acerbas is the same person as Sichaeus, and Elissa the same as Dido in Virgil. (Aen. i. 343, 348, &c.) The names in Justin are undoubtedly more correct than in Virgil; for Servius (ad Aen. i. 343) remarks, that Virgil here, as in other cases, changed a fo

reign name into one more convenient to him, and
that the real name of Sichaeus was Sicharbas,
which seems to be identical with Acerbas. [DIDO;
PYGMALION.]
[L. S.]
ACERRO ́NIA, a friend of Agrippina, the
mother of Nero, was drowned in B. c. 59, when an
unsuccessful attempt was made at the same time to
drown Agrippina. `(Tac. Ann. xiv. 4; Dion Cass.
Ixi. 13.)

CN. ́ACERROʻNIUS PROCULUS, consul A. D. 37, the year in which Tiberius died (Tac. Ann. vi. 45; Suet. Tib. 73), was perhaps a descendant of the Cn. Acerronius, whom Cicero mentions in his oration for Tullius, B. c. 71, as a vir optimus. (16, &c.)

ACERSE'COMES ('Akepσekóμns), a surname of Apollo expressive of his beautiful hair which was never cut or shorn. (Hom. Il. xx. 39; Pind. Pyth. iii. 26.) [L. S.] ACESANDER (Akéσavdpos) wrote a history of Cyrene. (Schol. ad Apoll. iv. 1561, 1750; ad Pind. Pyth. iv. init. 57.) Plutarch (Symp. v. 2. § 8) speaks of a work of his respecting Libya (Tepl| Abóns), which may probably be the same work as the history of Cyrene. The time at which he lived is unknown.

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river-god Crimisus and of a Trojan woman of the name of Egesta or Segesta (Virg. Aen. i. 195, 550, v. 36, 711, &c.), who according to Servius was sent by her father Hippotes or Ipsostratus to Sicily, that she might not be devoured by the monsters, which infested the territory of Troy, and which had been sent into the land, because the Trojans had refused to reward Poseidon and Apollo for having built the walls of their city. When Egesta arrived in Sicily, the river-god Crimisus in the form of a bear or a dog begot by her a son Acestes, who was afterwards regarded as the hero who had founded the town of Segesta. (Comp. Schol. ad Lycophr. 951, 963.) The tradition of Acestes in Dionysius (i. 52), who calls him Aegestus (AlyesTos), is different, for according to him the grandfather of Aegestus quarrelled with Laomedon, who slew him and gave his daughters to some merchants to convey them to a distant land. A noble Trojan however embarked with them, and married one of them in Sicily, where she subsequently gave birth to a son, Aegestus. During the war against Troy Aegestus obtained permission from Priam to return and take part in the contest, and afterwards returned to Sicily, where Aeneas on his arrival was hospitably received by him and Elymus, and built for them the towns of Aegesta and Elyme. The account of Dionysius seems to be nothing but a rationalistic interpretation of the genuine legend. As to the inconsistencies in Virgil's account of Acestes, see Heyne, Excurs. 1, on Aen. v. [L. S.]

A'CESAS ('Akeσâs), a native of Salamis in Cyprus, famed for his skill in weaving cloth with variegated patterns (polymitarius). He and his son Helicon, who distinguished himself in the same art are mentioned by Athenaeus. (ii. p. 48, b.) Zenobius speaks of both artists, but says that ACESTODO'RUS ('AKEσтódwрos), a Greek Acesas (or, as he calls him Aceseus, 'Akeσeus) was historical writer, who is cited by Plutarch (Them. a native of Patara, and Helicon of Carystus. He 13), and whose work contained, as it appears, an tells us also that they were the first who made a account of the battle of Salamis among other things. peplus for Athena Polias. When they lived, we The time at which he lived is unknown. Steare not informed; but it must have been before phanus (s. v. Meyάλn tóλis) speaks of an Acestothe time of Euripides and Plato, who mention this dorus of Megalopolis, who wrote a work on cities peplus. (Eur. Hec. 468; Plat. Euthyphr. § 6.) A (TEρì Toλéwv), but whether this is the same as the specimen of the workmanship of these two artists above-mentioned writer is not clear, was preserved in the temple at Delphi, bearing an inscription to the effect, that Pallas had imparted marvellous skill to their hands. [C. P. M.]

ACEʼSIAS ('Akerías), an ancient Greek physician, whose age and country are both unknown. It is ascertained however that he lived at least four hundred years before Christ, as the proverb 'Areoías idoaтo, Acesias cured him, is quoted on the authority of Aristophanes. This saying (by which only Acesias is known to us,) was used when any person's disease became worse instead of better under medical treatment, and is mentioned by Suidas (s. v. 'Akeσías), Zenobius (Proverb. Cent. i. § 52), Diogenianus (Proverb. ii. 3), Michael Apostolius (Proverb. ii. 23), and Plutarch (Proverb. quibus Alexandr, usi sunt, § 98). See also Proverb. e Cod. Bodl. § 82, in Gaisford's Paroemiographi Graeci, 8vo. Oxon. 1836. It is possible that an author bearing this name, and mentioned by Athenaeus (xii. p. 516, c.) as having written a treatise on the Art of Cooking (apruTikά), may be one and the same person, but of this we have no certain information. (J. J. Baier, Adag. Medic. Cent. 4to. Lips. 1718.) [W. A. G.] ACE'SIUS ('Akéσios), a surname of Apollo, under which he was worshipped in Elis, where he had a splendid temple in the agora. This surname, which has the same meaning as dréσTwp and ȧλežíkakos, characterised the god as the averter of evil. (Paus. vi. 24. § 5.) [L. S.]

ACESTES ('ÀKÉστns), a son of the Sicilian

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ACESTOR ('Akéσтwp). A surname of Apollo which characterises him as the god of the healing art, or in general as the averter of evil, like dkéσios. (Eurip. Androm. 901.) [L. S.]

ACESTOR ('AKÉσTwp), surnamed Sacas (Eάkas), on account of his foreign origin, was a tragic poet at Athens, and a contemporary of Aristophanes. He seems to have been either of Thracian or Mysian origin. (Aristoph. Aves, 31; Schol. ad loc.; Vespac, 1216; Schol. ad loc.; Phot. and Suid. s. v. Zákas: Welcker, Die Griech. Tragöd. p. 1032.) [R. W.]

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ACESTOR (AKÉσTwp), a sculptor mentioned
by Pausanias (vi. 17. § 2) as having executed a
statue of Alexibius, a native of Heraea in Arcadia,
who had gained a victory in the pentathlon at the
Olympic games. He was born at Cnossus, or at
any rate exercised his profession there for some
time. (Paus. x. 15. § 4.) He had a son named
Amphion, who was also a sculptor, and had
studied under Ptolichus of Corcyra (Paus. vi. 3.
§ 2); so that Acestor must have been a contempo-
rary of the latter, who flourished about Ol. 82.
(B. c. 452.)
[C. P. M.]

ACESTO'RIDES ('AkeσTopídns), a Corinthian, was made supreme commander by the Syracusans in B. c. 317, and banished Agathocles from the city. (Diod. xix. 5.)

ACESTOʻRIDES wrote four books of mythical stories relating to every city (τῶν κατὰ πόλιν vokŵv). In these he gave many real historical

accounts, as well as those which were merely mythical, but he entitled them μvid to avoid calumny and to indicate the pleasant nature of the work. It was compiled from Conon, Apollodorus, Protagoras and others. (Phot. Bibl. cod. 189; Tzetz. Chil. vii. 144.)

ACHAEA ('Axaía), a surname of Demeter by which she was worshipped at Athens by the Gephyraeans who had emigrated thither from Bocotia. (Herod. v. 61; Plut. Is. et Osir. p. 378, n.)

2. A surname of Minerva worshipped at Luceria in Apulia where the donaria and the arms of Diomedes were preserved in her temple. (Aristot. Mirab. Narrat. 117.) [L. S.]

fragments of Achaeus contain much strange mytho-. logy, and his expressions were often forced and obscure. (Athen. x. p. 451, c.) Still in the satyrical drama he must have possessed considerable merit, for in this department some ancient critics thought him inferior only to Aeschylus. (Diog. Laer. ii. 133.) The titles of seven of his satyrical dramas and of ten of his tragedies are still known. The extant fragments of his pieces have been collected, and edited by Urlichs, Bonn, 1834. (Suidas, s. v.) This Achaeus should not be confounded with a later tragic writer of the same name, who was a native of Syracuse. According to Suidas and Phavorinus he wrote ten, according to Eudocia fourteen tragedies. (Urlichs, Ibid.) [R. W.]

ACHAE MENES ('Axaiμévns). 1. The ancestor of the Persian kings, who founded the family of the Achaemenidae (‘Axaiμevídaı), which was the noblest family of the Pasargadae, the noblest of the Persian tribes. Achaemenes is said to have been brought up by an eagle. According to a genealogy given by Xerxes, the following was the order of the descent: Achaemenes, Teïspes, Cambyses, Cyrus, Teïspes, Ariaramnes, Arsames, Hystaspes, Darius, Xerxes. (Herod. i. 125, vii. 11; Aelian, Hist. Anim. xii. 21.) The original seat of this family was Achaemenia in Persis. (Steph. s. v. 'Axauevía.) The Roman poets use the adjective Achaemenius in the sense of Persian. (Hor. Carm. iii. 1. 44, xiii. 8; Ov. Ar. Am. i. 226, Met. iv. 212.)

2. The son of Darius I. was appointed by his brother Xerxes governor of Egypt, B. c. 484. He commanded the Egyptian fleet in the expedition of Xerxes against Greece, and strongly opposed the prudent advice of Demaratus. When Egypt revolted under Inarus the Libyan in B. c. 460, Achaemenes was sent to subdue it, but was defeated and killed in battle by Inarus. Anti- in battle by Inarus. (Herod. iii. 12, vii. 7, 97, 236; Diod. xi. 74.)

ACHAEUS ('Axalós), according to nearly all traditions a son of Xuthus and Creusa, and consequently a brother of Ion and grandson of Hellen. The Achaeans regarded him as the author of their race, and derived from him their own name as well as that of Achaia, which was formerly called Aegialus. When his uncle Aeolus in Thessaly, whence he himself had come to Peloponnesus, died, he went thither and made himself master of Phthiotis, which now also received from him the name of Achaia. (Paus. vii. 1. § 2; Strab. viii. p. 383; Apollod. i. 7. § 3.) Servius (ad Aen. i. 242) | alone calls Achaeus a son of Jupiter and Pithia, which is probably miswritten for Phthia. [L. S.] ACHAEUS ('Axaιós), son of Andromachus, whose sister Laodice married Seleucus Callinicus, the father of Antiochus the Great. Achaeus himself married Laodice, the daughter of Mithridates, king of Pontus. (Polyb. iv. 51. § 4, viii. 22. § 11.) He accompanied Seleucus Ceraunus, the son of Callinicus, in his expedition across mount Taurus against Attalus, and after the assassination of Seleucus revenged his death; and though he might easily have assumed the royal power, he remained faithful to the family of Seleucus. Antiochus the Great, the successor of Seleucus, appointed him to the command of all Asia on this side of mount Taurus, B. c. 223. Achaeus recovered for the Syrian empire all the districts which Attalus had gained; but having been falsely accused by Hermeias, the minister of Antiochus, of intending to revolt, he did so in self-defence, assumed the title of king, and ruled over the whole of Asia on this side of the Taurus. As long as Antiochus was engaged in the war with Ptolemy, he could not march against Achaeus; but after a peace had been concluded with Ptolemy, he crossed the Taurus, united his forces with Attalus, deprived Achaeus in one campaign of all his dominions and took Sardis with the exception of the citadel. Achaeus after sustaining a siege of two years in the citadel at last fell into the hands of Antiochus B. c. 214, through the treachery of Bolis, who had been employed by Sosibius, the minister of Ptolemy, to deliver him from his danger, but betrayed him to Antiochus, who ordered him to be put to death immediately. (Polyb. iv. 2. § 6, iv. 48, v. 40. § 7, 42, 57, vii. 15—18, viii. 17-23.)

ACHAEUS ('Axalós) of Eretria in Euboea, a tragic poet, was born B. C. 484, the year in which Aeschylus gained his first victory, and four years before the birth of Euripides. In B. c. 477, he | contended with Sophocles and Euripides, and though he subsequently brought out many dramas, according to some as many as thirty or forty, he nevertheless only gained the prize once. The

ACHAEME'NÍDES or ACHEMEʼNIDES, a son of Adamastus of Ithaca, and a companion of Ulysses who left him behind in Sicily, when he fled from the Cyclops. Here he was found by Aeneas who took him with him. (Virg. Aen. iii. 613, &c.; Ov. Ex Pont. ii. 2. 25.) [L. S.]

ACHA'ICUS, a surname of L.MUMMIUS. ACHA'ICUS ('Axaïkós), a philosopher, who wrote a work on Ethics. wrote a work on Ethics. His time is unknown. (Diog. Laert. vi. 99; Theodor. Graec. affect. cur. viii. p. 919, ed. Schulze; Clem. Alex. Strom. iv. p. 496, d.)

ACHELO'IS. 1. A surname of the Sirens, the daughters of Achelous and a muse. (Ov. Met. v. 552, xiv. 87; Apollod. i. 7. § 10.)

2. A general name for water-nymphs, as in Columella (x. 263), where the companions of the Pegasids are called Acheloides. [L. S.]

ACHELO'US ('Axeλços), the god of the river Achelous which was the greatest, and according to tradition, the most ancient among the rivers of Greece. He with 3000 brother-rivers is described as a son of Oceanus and Thetys (Hes. Theog. 340), or of Oceanus and Gaea, or lastly of Helios and Gaea. (Natal. Com. vii. 2.) The origin of the river Achelous is thus described by Servius (ad Virg. Georg. i. 9; Aen. viii. 300): When Achelous on one occasion had lost his daughters, the Sirens, and in his grief invoked his mother Gaea, she received him to her bosom, and on the spot where she received him, she caused the river bear

ing his name to gush forth. Other accounts about
the origin of the river and its name are given by
Stephanus of Byzantium, Strabo (x. p. 450), and |
Plutarch. (De Flum. 22.) Achelous the god was
a competitor with Heracles in the suit for
Deïaneira, and fought with him for the bride.
Achelous was conquered in the contest, but as he
possessed the power of assuming various forms, he
metamorphosed himself first into a serpent and
then into a bull. But in this form too he was con-
quered by Heracles, and deprived of one of his
horns, which however he recovered by giving up
the horn of Amalthea. (Ov. Met. ix. 8, &c.; Apollod.
i. 8. § 1, ii. 7. § 5.) Sophocles (Trachin. 9, &c.)
makes Deïaneira relate these occurrences in a some-
what different manner. According to Ovid (Met. |
ix. 87), the Naiads changed the horn which
Heracles took from Achelous into the horn of
plenty. When Theseus returned home from the
Calydonian chase he was invited and hospitably
received by Achelous, who related to him in what
manner he had created the islands called Echinades.
(Ov. Met. viii. 547, &c.) The numerous wives
and descendants of Achelous are spoken of in
separate articles. Strabo (x. p. 458) proposes a
very ingenious interpretation of the legends about
Achelous, all of which according to him arose from
the nature of the river itself. It resembled a bull's
voice in the noise of the water; its windings and
its reaches gave rise to the story about his forming
himself into a serpent and about his horns; the
formation of islands at the mouth of the river re-
quires no explanation. His conquest by Heracles
lastly refers to the embankments by which Heracles
confined the river to its bed and thus gained large
tracts of land for cultivation, which are expressed
by the horn of plenty. (Compare Voss, Mytholog.
Briefe, lxxii.) Others derive the legends about
Achelous from Egypt, and describe him as a second
Nilus. But however this may be, he was from
the earliest times considered to be a great divinity
throughout Greece (Hom. Il. xxi. 194), and was
invoked in prayers, sacrifices, on taking oaths, &c.
(Ephorus ap. Macrob. v. 18), and the Dodonean
Zeus usually added to each oracle he gave, the
command to offer sacrifices to Achelous. (Ephorus,
1. c.) This wide extent of the worship of Achelous
also accounts for his being regarded as the repre-
sentative of sweet water in general, that is, as the
source of all nourishment. (Virg. Georg. i. 9, with
the note of Voss.) The contest of Achelous with
Heracles was represented on the throne of Amyclae
(Paus. iii. 18. § 9), and in the treasury of the
Megarians at Olympia there was a statue of him
made by Dontas of cedar-wood and gold. (Paus.
vi. 19. § 9.) On several coins of Acarnania the
god is represented as a bull with the head of an
old man. (Comp. Philostr. Imag. n. 4.) [L. S.]
ACHEME'NIDES. [ACHAEMENIDES.]
ACHERON ('Axépwv). In ancient geography
there occur several rivers of this name, all of which
were, at least at one time, believed to be connected
with the lower world. The river first looked upon
in this light was the Acheron in Thesprotia, in
Epirus, a country which appeared to the earliest
Greeks as the end of the world in the west, and
the locality of the river led them to the belief that
it was the entrance into the lower world. When
subsequently Epirus and the countries beyond the
sea became better known, the Acheron or the en-
trance to the lower world was transferred to other

more distant parts, and at last the Acheron was placed in the lower world itself. Thus we find in the Homeric poems (Od. x. 513; comp. Paus. i. 17. § 5) the Acheron described as a river of Hades, into which the Pyriphlegeton and Cocytus are said to flow. Virgil (Aen. vi. 297, with the note of Servius) describes it as the principal river of Tartarus, from which the Styx and Cocytus sprang. According to later traditions, Acheron had been a son of Helios and Gaea or Demeter, and was changed into the river bearing his name in the lower world, because he had refreshed the Titans with drink during their contest with Zeus. They further state that Ascalaphus was a son of Acheron and Orphne or Gorgyra. (Natal. Com. iii. 1.) In late writers the name Acheron is used in a general sense to designate the whole of the lower world. (Virg. Aen. vii. 312; Cic. post redit. in Senat. 10; C. Nepos, Dion, 10.) The Etruscans too were acquainted with the worship of Acheron (Acheruns) from very early times, as we must infer from their Acheruntici libri, which among various other things treated on the deification of the souls, and on the sacrifices (Acheruntia sacra) by which this was to be effected. (Müller, Etrusker, ii. 27, &c.) The description of the Acheron and the lower world in general in Plato's Phaedo (p. 112) is very peculiar, and not very easy to understand. [L. S.]

ACHERU'SIA ('Αχερουσία λίμνη, οι Αχερου oís), a name given by the ancients to several lakes or swamps, which, like the various rivers of the name of Acheron, were at some time believed to be connected with the lower world, until at last the Acherusia came to be considered to be in the lower world itself. The lake to which this belief seems to have been first attached was the Acherusia in Thesprotia, through which the river Acheron flowed. (Thuc. i. 46; Strab. vii. p. 324.) Other lakes or swamps of the same name, and believed to be in connexion with the lower world, were near Hermione in Argolis (Paus. ii. 35. § 7), near Heraclea in Bithynia (Xen. Anab. vi. 2. § 2; Diod. xiv. 31), between Cumae and cape Misenum in Campania | (Plin. H. N. iii. 5; Strab. v. p. 243), and lastly in Egypt, near Memphis. (Diod. i. 96.) [L. S.]

ACHILLAS ('Axiλλâs), one of the guardians of the Egyptian king Ptolemy Dionysus, and commander of the troops, when Pompey fled to Egypt, B. C. 48. He is called by Caesar a man of extraordinary daring, and it was he and L. Septimius who killed Pompey. (Caes. B. C. iii. 104; Liv. Epit. 104; Dion Cass. xlii. 4.) He subsequently joined the eunuch Pothinus in resisting Caesar, and having had the command of the whole army entrusted to him by Pothinus, he marched against Alexandria with 20,000 foot and 2000 horse. Caesar, who was at Alexandria, had not sufficient forces to oppose him, and sent ambassadors to treat with him, but these Achillas murdered to remove all hopes of reconciliation. He then marched into Alexandria and obtained possession of the greatest part of the city. Meanwhile, however, Arsinoë, the younger sister of Ptolemy, escaped from Caesar and joined Achillas; but dissensions breaking out between them, she had Achillas put to death by Ganymedes a eunuch, B. c. 47, to whom she then entrusted the command of the forces. (Caes. B. C. iii. 108—112 ; B. Alex. 4; Dion Cass. xlii. 36-40; Lucan x. 519523.)

ACHILLES ('AXıλλcús). In the legends about