Trapezous: from trapeza, a table; but the town is also said to have been named after one of Lycaon’s sons (P. 8. 3. 3).

Hesiod. . . one of the nymphs: according to Catast. 1, Hesiod called her a daughter of Lycaon; but Ap. may be reporting the Catalogue, and Catast. the Hesiodic Astronomy.

Hera persuaded Artemis. . . to shoot her: after discovering what had happened, and leaving Artemis ignorant of the bear’s identity; in a somewhat different version, Callisto sleeps willingly with Zeus and Hera herself transforms her (P. 8. 3. 6 f.; attested for Callimachus in sc. Il. 18. 487). But in the story attributed to Hesiod in Catast. 1, it is Artemis who transforms her, angered to see that her companion is pregnant when she is taking a bath. See also Ov. Met. 2. 409 ff.

naming him Areas: in Greek there is a similarity in sound between arktos, a bear (his mother’s present form), and Areas. He gave his name to Arcadia (cf. P. 8. 4. 1, formerly named Pelasgia).

Areas had two sons: for a fuller account of the sons of Areas and their descendants, see P. 8. 4. 2 ff.

Auge mas raped by Heracles: see also p. 88 and note.

lasos and Clymene . . . had a daughter, Atalante: this genealogy (cf. Theognis 1287 ff., where her father is called Iasion, and Hyg. 99) connects Atalante with Arcadia; but in the main alternative cited below (that she is a daughter of Schoineus, as in Hes. Cat. fr. 72), she is connected with Boeotia. Some details in the stories associated with her vary according to the tradition (for instance, the husband of the Boeotian Atalante is not Melanion, who is clearly an Arcadian, cf. P. 3. 12. 9, but Hippomenes, son of Megareus, a Boeotian), but the stories themselves are substantially the same, and there is no reason to assume that there were two separate Atalantes, one Arcadian and one Boeotian.

the hunt for the Calydonian boar: where her presence as the only woman had important repercussions, see p. 41.

games held in honour of Pelias: for the death of Pelias, see p. 57; the games were held by his son Acastos (see p. 127, which also explains Peleus’ presence there; and cf. Hyg. 273).

golden apples: from the Hesperides, see p. 81 and note (e.g. VM 1. 39), or according to Ovid (Met. 10. 644 ff.) from the sanctuary of Aphrodite at Tamasos in Cyprus.

the Pleiades: familiar as the cluster of stars in the constellation Taurus. According to the usual story, Orion pursued them (and their mother) through Boeotia, and the gods, or Zeus, taking pity on them, transferred them to the heavens (Hyg. PA21; the story was known to Pindar, see Nem. 2. 10 ff).

gave birth to Hermes: most of the following derives from the fuller account in the Homeric Hymn to Hermes, q.v. (but the present narrative differs on certain details).

Cyllene. . . Pieria: Hermes’ birthplace was in Arcadia; Pieria lay north of Mount Olympos in Thessaly.

pebbles: thriai, or divining pebbles, which were used none the less in a subordinate role at Apollo’s oracle at Delphi. It is not known exactly how they were employed.

herald to the gods of the Underworld: he conducted the souls of the dead between this world and Hades (cf. Od. 24. 1 ff. and p. 152).

Lelex: the local ‘first man’, and eponym of the Leleges, the aboriginal inhabitants; comparable to Pelasgos and the Pelasgians in Arcadia, p. 58 and notes. His son Eurotas represents the main Laced-aimonian river, and his granddaughter Sparta the main Laced-aimonian town. See also P. 3. 1. 1 ff.

Hyacinthos: see p. 30 and note.

Aphareus: a Messenian king, see also P. 4. 2. 4 ff.

but rather of Coronis: as in Hes. Cat. fr. 60. This Thessalian descent is consistent with the tradition that Asclepios was reared by Cheiron (on Mount Pelion in Thessaly). We know Apollo’s own view on this matter because an Arcadian asked the Delphic oracle, and it declared in favour of Coronis (P. 2. 26. 6). For the story of Asclepios’ birth to Coronis, see also Pind. Pyth. 3. 8 ff. (where there is as yet no mention of the crow).

on the left side: as always, the side of ill omen.

Zeus. . . struck him down: the story was told in Hes. Cat. (fr. 51). In Pind. Pyth. 3. 54 ff, he raises a single man in return for a handsome bribe; a number of names are cited from early sources in an interpolation here, see Appendix, 6. The theme becomes exaggerated in the later tradition and we find Hades complaining to Zeus about a serious diminution of the dead (DS 4. 71. 2); but to raise a single man is to transgress mortal bounds, meriting this response from Zeus. Asclepios was worshipped initially as a hero, and then as a healing god with an important cult at Epidaurus.

who had forged the thunderbolt: see p. 28.

Apollo went to Admetos: see also p. 48.

there are those. . . Bateia: Perieres was first introduced to us as a Deucalionid king of Messenia, p. 44; but Tyndareus is a figure of such importance in the Laconian genealogies that it was natural that others preferred to regard him as being of purely Laconian descent, and this was the tradition followed by Ap. in the preceding genealogies. Here we are told that some tried to reconcile the conflicting traditions on his birth by claiming that there were two Perieres, one the Messenian son of Aiolos, who fathered Aphareus and Leucippos, two Messenian rulers, and the other the Laconian son of Cynortas, who became the father of Tyndareus.

Hippocoon expelled Icarios and Tyndareus: Hippocoon (and his sons) and Tyndareus disputed the throne after the death of the previous king, Oibalos (cf. P. 3. 1. 4). There are conflicting traditions on the position of the third brother, for Icarios is also said to have assisted Hippocoon in the expulsion of Tyndareus (P. 3. 1. 4, sc. Eur. Orest. 457; apparently the Lacedaimonian version). Some claim that Hippocoon was an illegitimate son (e.g. sc. Eur. Orest. 457, where his mother is a certain Nicostrate).

Thestios: an Aetolian, see p. 39, the king of Pleuron; see also P. 3. 13. 8.