And he had sons born to him, Ilus and Erichthonius, of whom Ilus died childless,Compare Tzetzes, Scholiast on Lycophron 29. As to Erichthonius, son of Dardanus, see Hom. Il. 20.219ff.; Diod. 4.75.2. According to Dionysius of Halicarnassus (Ant. Rom. i.50.3) the names of the two sons whom Dardanus had by his wife Batia were Erichthonius and Zacynthus. and Erichthonius succeeded to the kingdom and marrying Astyoche, daughter of Simoeis, begat Tros.Compare Hom. Il. 20.230, who does not mention the mother of Tros. She is named Astyoche, daughter of Simoeis, by Tzetzes, Scholiast on Lycophron 29 in agreement with Apollodorus. On succeeding to the kingdom, Tros called the country Troy after himself, and marrying Callirrhoe, daughter of Scamander, he begat a daughter Cleopatra, and sons, Ilus, Assaracus, and Ganymede.Compare Hom. Il. 20.231ff.; Diod. 4.75.3. The name of the wife of Tros is not mentioned by Homer and Diodorus. She is called Callirrhoe, daughter of Scamander, by Tzetzes, Scholiast on Lycophron 29 and the Scholiast on Hom. Il. 20.231, who refers to Hellanicus as his authority. See Scholia Graeca in Homeri Iliadem Townleyana, ed. E. Maass, vol. ii. p. 321. This Ganymede, for the sake of his beauty, Zeus caught up on an eagle and appointed him cupbearer of the gods in heaven;Compare Hom. Il. 20.232-235; HH Aphr. 202ff. These early versions of the myth do not mention the eagle as the agent which transported Ganymede to heaven. The bird figures conspicuously in later versions of the myth and its representation in art. Compare Lucian, Dial. Deorum iv.1; Verg. A. 5.252ff.; Ov. Met. 10.155ff.; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 56, 139, 162, 256 (First Vatican Mythographer 184; Second Vatican Mythographer 198; Third Vatican Mythographer 3.5, 15.11). and Assaracus had by his wife Hieromneme, daughter of Simoeis, a son Capys; and Capys had by his wife Themiste, daughter of Ilus, a son Anchises, whom Aphrodite met in love's dalliance, and to whom she bore AeneasCompare Hom. Il. 20.239ff.; Diod. 4.75.5. Neither writer names the wives of Assaracus and Capys. As to the love of Aphrodite for Anchises, and the birth of Aeneas, see Hom. Il. 2.819-821; Hom. Il. 5.311-313; Hes. Th. 1008-1010ff. and Lyrus, who died childless.

But Ilus went to Phrygia, and finding games held there by the king, he was victorious in wrestling. As a prize he received fifty youths and as many maidens, and the king, in obedience to an oracle, gave him also a dappled cow and bade him found a city wherever the animal should lie down; so he followed the cow. And when she was come to what was called the hill of the Phrygian Ate, she lay down; there Ilus built a city and called it Ilium.This legend of the foundation of Ilium by Ilus is repeated by Tzetzes, Scholiast on Lycophron 29. The site of Thebes is said to have been chosen in obedience to a similar oracle. See above, Apollod. 3.4.1. Homer tells us (Hom. Il. 20.215ff.) that the foundation of Dardania on Mount Ida preceded the foundation of Ilium in the plain. As to the hill of Ate, compare Stephanus Byzantius, s.v. Ἴλιον . And having prayed to Zeus that a sign might be shown to him, he beheld by day the Palladium, fallen from heaven, lying before his tent. It was three cubits in height, its feet joined together; in its right hand it held a spear aloft, and in the other hand a distaff and spindle.As to the antique image of Pallas, known as the Palladium, see Dionysius of Halicarnassus, Ant. Rom. i.68ff., ii.66.5; Conon 34; Paus. 1.28.9; Paus. 2.23.5; Clement of Alexandria, Protrept. iv.47, p. 42, ed. Potter; Malalas, Chr. v. pp. 108ff., ed. L. Dindorf; Tzetzes, Scholiast on Lycophron 355; Suidas, s.v. Παλλάδιον ; Etymologicum Magnum, s.v. Παλλάδιον, p. 649-50; Scholiast on Hom. Il. vi.311; Verg. A. 2.162ff.; Ovid, Fasti vi.417-436; Ov. Met. 13.337-349; Silius Italicus, Punic. xiii.30ff.; Dictys Cretensis v.5; Serv. Verg. A. 2.166; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 14ff., 45 (First Vatican Mythographer 40, 142). The traditions concerning the Palladium which have come down to us are all comparatively late, and they differ from each other on various points; but the most commonly received account seems to have been that the image was a small wooden one, that it had fallen from heaven, and that so long as it remained in Troy the city could not be taken. The Greek tradition was that the Palladium was stolen and carried off to the Greek camp by Ulysses and Diomedes (see Apollod. E.5.10 and Apollod. E.5.13), and that its capture by the Greeks ensured the fall of Troy. The Roman tradition was that the image remained in Troy till the city was taken by the Greeks, when Aeneas succeeded in rescuing it and conveying it away with him to Italy, where it was finally deposited in the temple of Vesta at Rome. These two traditions are clearly inconsistent with each other, and the Roman tradition further conflicts with the belief that the city which possessed the sacred image could not be captured by an enemy. Hence in order to maintain the genuineness of the image in the temple of Vesta, patriotic Roman antiquaries were driven to various expedients. They said, for example, that an exact copy of the Palladium had been publicly exposed at Troy, while the true one was carefully concealed in a sanctuary, and that the unsuspicious Greeks had pounced on the spurious image, while the knowing Aeneas smuggled away the genuine one packed up with the rest of his sacred luggage (Dionysius of Halicarnassus, Ant. Rom. i.68ff.). Or they affirmed that the thief Diomedes had been constrained to restore the stolen image to its proper owners (First Vatican Mythographer 40, 142); or that, warned by Athena in a dream, he afterwards made it over to Aeneas in Italy (Silius Italicus, Punic. xiii.30ff.). But the Romans were not the only people who claimed to possess the true Palladium; the Argives maintained that it was with them (Paus. 2.23.5), and the Athenians asserted that it was to be seen in their ancient court of justice which bore the very name of Palladium. See Paus. 1.28.8ff.; Harpocration, s.vv. βουλεύσεως and ἐπὶ Παλλαδίῳ ; Suidas, s.v. ἐπὶ Παλλαδίῳ ; Julius Pollux viii.118ff.; Scholiast on Aeschin. 2.87, p. 298, ed, Schultz; Bekker's Anecdota Graeca, i. p. 311, lines 3ff. The most exact description of the appearance of the Palladium is the one given by Apollodorus in the present passage, which is quoted, with the author's name, by Tzetzes (Scholiast on Lycophron 355). According to Dictys Cretensis v.5, the image fell from heaven at the time when Ilus was building the temple of Athena; the structure was nearly completed, but the roof was not yet on, so the Palladium dropped straight into its proper place in the sacred edifice. Clement of Alexandria, Protrept. iv.47, p. 42, ed. Potter, mentions a strange opinion that the Palladium “was made out of the bones of Pelops, just as the Olympian (image of Zeus was made) out of other bones of an Indian beast,” that is, out of ivory. Pherecydes discussed the subject of palladia in general; he described them as “shapes not made with hands,” and derived the name from πάλλειν, which he considered to be equivalent to βάλλειν, “to throw, cast,” because these objects were cast down from heaven. See Tzetzes, Scholiast on Lycophron 355; Etymologicum Magnum, s.v. Παλλάδιον, p. 649.50. Apollodorus as usual confines himself to the Greek tradition; he completely ignores the Romans and their claim to possess the Palladium. The story told about the Palladium is as follows:The following account of the origin of the Palladium was regarded as an interpolation by Heyne, and his view has been accepted by Hercher and Wagner. But the passage was known to Tzetzes, who quotes it (Scholiast on Lycophron 355) immediately after his description of the image, which he expressly borrowed from Apollodorus. They say that when Athena was born she was brought up by Triton,Apparently the god of the river Triton, which was commonly supposed to be in Libya, though some people identified it with a small stream in Boeotia. See Hdt. 4.180; Paus. 9.33.7; Tzetzes, Scholiast on Lycophron 519; compare Scholiast on Ap. Rhod., Argon. i.109. who had a daughter Pallas; and that both girls practised the arts of war, but that once on a time they fell out; and when Pallas was about to strike a blow, Zeus in fear interposed the aegis, and Pallas, being startled, looked up, and so fell wounded by Athena. And being exceedingly grieved for her, Athena made a wooden image in her likeness, and wrapped the aegis, which she had feared, about the breast of it, and set it up beside Zeus and honored it. But afterwards Electra, at the time of her violation,See above, Apollod. 3.12.1. took refuge at the image, and Zeus threw the Palladium along with AteHomer tells (Hom. Il. 19.126-131) how Zeus in anger swore that Ate should never again come to Olympus, and how he seized her by the head and flung her from heaven. into the Ilian country; and Ilus built a temple for it, and honored it. Such is the legend of the Palladium. And Ilus married Eurydice, daughter of Adrastus, and begat Laomedon,Compare Hom. Il. 20.236. Homer does not mention the mother of Laomedon. According to one Scholiast on the passage she was Eurydice, daughter of Adrastus, as Apollodorus has it; according to another she was Batia, daughter of Teucer. But if the family tree recorded by Apollodorus is correct, Batia could hardly have been the wife of Ilus, since she was his great-grandmother. who married Strymo, daughter of Scamander; but according to some his wife was Placia, daughter of Otreus, and according to others she was Leucippe; and he begat five sons, Tithonus, Lampus, Clytius, Hicetaon, Podarces,Compare Hom. Il. 20.237ff., with whom Apollodorus agrees as to Laomedon's five sons. Homer does not mention Laomedon's wife nor his daughters. According to a Scholiast on Hom. Il. iii.250, his wife's name was Zeuxippe or Strymo; for the former name he cites the authority of the poet Alcman, for the latter the authority of the historian Hellanicus. Apollodorus may have followed Hellanicus, though he was acquainted with other traditions. According to Tzetzes (Scholiast on Lycophron 18), Priam and Tithonus were sons of Laomedon by different mothers; the mother of Priam was Leucippe, the mother of Tithonus was Strymo or Rhoeo, daughter of Scamander. The Scholiast on Hom. Il. xi.1, speaks of Tithonus as a son of Laomedon by Strymo, daughter of Scamander. and three daughters, Hesione, Cilla, and Astyoche; and by a nymph Calybe he had a son Bucolion.Compare Hom. Il. 6.23ff., who says that Bucolion was the eldest son of Laomedon, but illegitimate and one of twins.

Now the Dawn snatched away Tithonus for love and brought him to Ethiopia, and there consorting with him she bore two sons, Emathion and Memnon.As to the love of Dawn (Eos) for Tithonus, see the HH Aphr. 218ff.; Tzetzes, Scholiast on Lycophron 18; Scholiast on Hom. Il. 11.1; Prop. ii.18.7-18, ed. Butler. Homer speaks of Dawn (Aurora) rising from the bed of Tithonus (Hom. Il. 11.1ff.; Hom. Od. 5.1ff.). According to the author of the Homeric hymn, Dawn obtained from Zeus for her lover the boon of immortality; according to the Scholiast on Homer, it was Tithonus himself who asked and obtained the boon from the loving goddess. But the boon turned to be a bane; for neither he nor she had remembered to ask for freedom from the infirmities of age. So when he was old and white-headed and could not stir hand or foot, he prayed for death as a release from his sufferings; but die he could not, for he was immortal. Hence the goddess in pity either shut him up in his chamber and closed the shining doors on him, leaving him to lisp and babble there eternally, or she turned him into a grasshopper, the most musical of insects, that she might have the joy of hearing her lover's voice sounding for ever in her ears. The former and sadder fate is vouched for by the hymn writer, the latter by the Scholiast. Tzetzes perhaps lets us into the secret of the transformation when he tells us Tzetzes, Scholiast on Lycophron 18 that “the grasshoppers, like the snakes, when they are old, slough their old age” (τὸ γῆρας, literally “old age,” but applied by the Greeks to the cast skins of serpents). It is a widespread notion among savages, which the ancestors of the Greeks apparently shared, that creatures which cast their skins, thereby renew their youth and live for ever. See , i.66ff. The ancient Latins seem also to have cherished the same illusion, for they applied the same name (senecta or senectus) to old age and to the cast skins of serpents.

But after that Ilium was captured by Hercules, as we have related a little before,See above, Apollod. 2.6.4. Podarces, who was called Priam, came to the throne, and he married first Arisbe, daughter of Merops, by whom he had a son Aesacus, who married Asterope, daughter of Cebren, and when she died he mourned for her and was turned into a bird.Compare Tzetzes, Scholiast on Lycophron 224, who seems to follow Apollodorus. The bird into which the mourner was transformed appears to have been a species of diver. See Ov. Met. 11.749-795; Serv. Verg. A. 4.254, Serv. Verg. A. 5.128. But Priam handed over Arisbe to Hyrtacus and married a second wife Hecuba, daughter of Dymas, or, as some say, of Cisseus, or, as others say, of the river Sangarius and Metope.According to Hom. Il. 16.718ff. Hecuba was a daughter of Dymas, “who dwelt in Phrygia by the streams of Sangarius.” But Eur. Hec. 3 represents her as a daughter of Cisseus, and herein he is followed by Verg. A. 7.320, x.705. The mythographers Hyginus and Tzetzes leave it an open question whether Hecuba was a daughter of Cisseus or of Dymas. See Hyginus, Fab. 91, 111, 249; Tzetzes, Scholiast on Lycophron, Introd. p. 266, ed. Muller. Compare the Scholiast on Eur. Hec. 3: “Pherecydes writes thus: And Priam, son of Laomedon, marries Hecuba, daughter of Dymas, son of Eioneus, son of Proteus, or of the river Sangarius, by a Naiad nymph Evagora. But some have recorded that Hecuba's mother was Glaucippe, daughter of Xanthus. But Nicander, in agreement with Euripides, says that Hecuba was a daughter of Cisseus.” The Scholiast on Hom. Il. xvi.718, says that according to Pherecydes the father of Hecuba was Dymas and her mother was a nymph Eunoe, but that according to Athenion her father was Cisseus and her mother Teleclia. Thus it would appear that after all we cannot answer with any confidence the question with which the emperor Tiberius loved to pose the grammarians of his time, “Who was Hecuba's mother?” See Suetonius, Tiberius 70. The first son born to her was Hector; and when a second babe was about to be born Hecuba dreamed she had brought forth a firebrand, and that the fire spread over the whole city and burned it.For Hecuba's dream and the exposure of the infant Paris, see Pind. Pa. 8; Scholiast on Hom. Il. iii.325; Tzetzes, Scholiast on Lycophron 86; Cicero, De divinatione i.21.42; Hyginus, Fab. 91; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 139 (Second Vatican Mythographer 197). The dream is alluded to, though not expressly mentioned, by Eur. Tro. 919ff. and Verg. A. 7.319ff. The warning given by the diviner Aesacus is recorded also by Tzetzes (Scholiast on Lycophron 224), according to whom the sage advised to put both mother and child to death. Eur. And. 293ff. represents Cassandra shrieking in a prophetic frenzy to kill the ill-omened babe. The suckling of the infant Paris for five days by a she-bear seems to be mentioned only by Apollodorus. When Priam learned of the dream from Hecuba, he sent for his son Aesacus, for he was an interpreter of dreams, having been taught by his mother's father Merops. He declared that the child was begotten to be the ruin of his country and advised that the babe should be exposed. When the babe was born Priam gave it to a servant to take and expose on Ida; now the servant was named Agelaus. Exposed by him, the infant was nursed for five days by a bear; and, when he found it safe, he took it up, carried it away, brought it up as his own son on his farm, and named him Paris. When he grew to be a young man, Paris excelled many in beauty and strength, and was afterwards surnamed Alexander, because he repelled robbers and defended the flocks.Apollodorus apparently derives the name Alexander from ἀλέξω “to defend” and ἀνδρός, the genitive of “man.” As the verb was somewhat archaic, he explains it by the more familiar βοηθῶ, if indeed the explanation be not a marginal gloss. See the Critical Note. And not long afterwards he discovered his parents. After him Hecuba gave birth to daughters, Creusa, Laodice,Laodice is mentioned by Homer as the fairest of Priam's daughters and the wife of Helicaon (Hom. Il. 3.122ff.; Hom. Il. 6.252). Polyxena, and Cassandra. Wishing to gain Cassandra's favours, Apollo promised to teach her the art of prophecy; she learned the art but refused her favours; hence Apollo deprived her prophecy of power to persuade.Compare Aesch. Ag. 1202-1212; Hyginus, Fab. 93; Serv. Verg. A. 2.247; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 55, 139 (First Vatican Mythographer 180; Second Vatican Mythographer 196). According to Serv. Verg. A. 2.247, Apollo deprived Cassandra of the power of persuading men of the truth of her prophecies by spitting into her mouth. We have seen that by a similar procedure Glaucus was robbed of the faculty of divination. See above, Apollod. 3.3.2. An entirely different account of the way in which Cassandra and her twin brother Helenus acquired the gift of prophecy is given by a Scholiast on Hom. Il. vii.44. He says that when the festival in honour of the birth of the twins was being held in the sanctuary of the Thymbraean Apollo, the two children played with each other there and fell asleep in the temple. Meantime the parents and their friends, flushed with wine, had gone home, forgetting all about the twins whose birth had given occasion to the festivity. Next morning, when they were sober, they returned to the temple and found the sacred serpents purging with their tongues the organs of sense of the children. Frightened by the cry which the women raised at the strange sight, the serpents disappeared among the laurel boughs which lay beside the infants on the floor; but from that hour Cassandra and Helenus possessed the gift of prophecy. For this story the Scholiast refers to the authority of Anticlides. In like manner Melampus is said to have acquired the art of soothsaying through the action of serpents which licked his ears. See above, Apollod. 1.9.11. Afterwards Hecuba bore sons,Compare Hom. Il. 14.248ff.; Hyginus, Fab. 90. Deiphobus, Helenus, Pammon, Polites, Antiphus, Hipponous, Polydorus, and Troilus: this last she is said to have had by Apollo. By other women Priam had sons, to wit, Melanippus, Gorgythion, Philaemon, Hippothous, Glaucus, Agathon, Chersidamas, Evagoras, Hippodamas, Mestor, Atas, Doryclus, Lycaon, Dryops, Bias, Chromius, Astygonus, Telestas, Evander, Cebriones, Mylius, Archemachus, Laodocus, Echephron, Idomeneus, Hyperion, Ascanius, Democoon, Aretus, Deiopites, Clonius, Echemmon, Hypirochus, Aegeoneus, Lysithous, Polymedon; and daughters, to wit, Medusa, Medesicaste, Lysimache, and Aristodeme.