For this mained in their
possession
for fifty years.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - a
Hist.
Lit.
Ant.
s.
r.
Chirurgia.
The fragments of Antyllus
i. p. 150, &c. )
[L. S. ] have been collected and published in a separate
ANTONIUS, a PHYSICIAN, called by Galen form, with the title Antulli, Veteris Chirurgi, td
& difotóuos, “the herbalist,” who must have lived leivava ventilanda exhibit Panagiota Nicoluides,
in or before the second century after Christ. His Praeside Curtio Sprengel, Halae, 1799, 4to. For
medical formulae are several times quoted by Galen particulars respecting the medical and surgical
(De Compos. Medicam. sec. Locos, ii. 1, vol. xii. practice of Antyllus, see Haller, Biblioth. Chirurg. ,
p. 557; De Compos. Medicam, sec. Gen. vi. 15, and Biblioth. Medic. Pract. ; Sprengel. Hist. de la
vol. xiii. p. 935), and he is perhaps the same per- | Méd.
(W. A. G. ]
son who is called φαρμακοπώλης, " the druggist. " ANU'BIS ("Avovbis), an Egyptian divinity,
(De Compos. Medicam. sec. Locos, ix. 4, vol. xiii
. worshipped in the form of a dog, or of a human
p. 281. ) Possibly they may both be identical being with a dog's head. In the worship of this
with Antonius Castor (CASTOR, ANTONIUS), but divinity several phases must be distinguished, as in
of this there is no proof whatever. A treatise on the case of Ammon. It was in all probability ori-
the Pulse (Opera, vol. xix. p. 629), which goes ginally a fetish, and the object of the worship of
under Galen's name, but which is probably a the dog, the representative of that useful species of
spurious compilation from his other works on this animals. Subsequently it was mixed up and com-
subject, is addressed to a person named Antonius, bined with other religious systems, and Anubis
who is there called Diomaoris kal Pinbo opos; and assumed a symbolical or astronomical character, at
Galen wrote his work De Propriorum Animi least in the minds of the learned. The worship of
cujusdam Affectuum Dumotione et Curatione (Opera, dogs in Egypt is sufficiently attested by Herodotus
vol. v. p. 1, &c. ) in answer to a somewhat similar (ii. 66), and there are traces of its having been
treatise by an Epicurean philosopher of this name, known in Greece at an early period; for a law
who, howerer, does not appear to have been a ascribed to the mythical Rhadamanthys of Crete
physician.
(W. A. G. ] commanded, that men should not swear by the
ANTONIUS A'TTICUS. (ATTICUS. ) gods, but by a goose, a dog, or a ram. (Eustath.
a
## p. 219 (#239) ############################################
ANUBIS.
219
ANYTE.
and Odyss. p. 1821 ; Mich. Apost. Centur. Proverb. (Strab. xvii. p. 805; Stat. Sylv. iii. 2. 112. ) For
xvii. No. 7. ) The fact that Socrates used to swear further particulars respecting the worship of Anu-
by a dog is so well known, that we scarcely need bis the reader is referred to the works on Egyptian
mention it. (Athen vii. p. 300; Porphyr. de Ab mythology, such as Jablonsky, Panth. Aegypt. v. 1.
stin, iii. p. 285. ) It is however a remarkable fact, $ 12, &c. ; Champollion (le Jeune), Panthéon Eyype
that, notwithstanding this, the name of Anubis is tien, Paris, 1823; Pritchard, Egyptian Mythology.
not expressly mentioned by any writer previous to We only add a few remarks respecting the notions
the age of Augustus; but after that time, it fre of the Greeks and Romans about Anubis, and his
quently occurs both in Greek and Roman authors. worship among them. The Greeks identified the
(Ov. Met
. ix. 690, Amor. ii. 13. 11; Propert. iii. Egyptian Anubis with their own Hermes. (Plut.
9. 41; Virg. Aen. viii
. 698 ; Juven. xv. 8 ; Lucian, Ibid. 11), and thus speak of Hermanuphis in the
Jup. trag. 8, Concil. Deor. 10, 11, Toxur, 28. ) | same manner as of Zeus Ammon. (Plut. 61. ) His
Several of the passages here referred to attest the worship seems to have been introduced at Rome
importance of the worship of this divinity, and towards the end of the republic, as may be in-
Strabo expressly states, that the dog was worship ferred from the manner in which Appian (Bell. Civ.
ped throughout Egypt (xvii. p. 812); but the prin- iv. 47; comp. Val. Max. vü. 3. & 8) describes the
cipal and perhaps the original seat of the worship escape of the aedile M. Volusius. Under the em-
appears to have been in the nomos of Cynopolis in pire the worship of Anubis became very widely
middle Egypt. (Strab. l. c. ) In the stories about spread both in Greece and at Rome. (Apulei. Met.
Anubis which have come down to us, as well as in xi. p. 262; Lamprid. Commod. 9; Spartian, Pes-
the explanations of his uature, the original charac- cenn. Nig. 6, Anton. Curac. 9. ) (L. S. )
ter—that of a fetish—is lost sight of, probably be ANULI'NUS, P. CORNELIUS, one of the
cause the philosophical spirit of later times wanted generals of Severus, gained a battle over Niger at
to find something higher and loftier in the worship Issus, A. D. 194. He afterwards commanded one
of Anubis than it originally was. According to of the divisions of the army which Severus sent
the rationalistic view of Diodorus (i. 18), Anubis against Adiabene, A. D. 197. He was consul in
was the son of king Osiris, who accompanied his A. D. 199. (Dion Cass. Ixxiv. 7, lxxv. 3. )
father on his expeditions, and was covered with ANXURUS, an Italian divinity, who was wor-
the skin of a dog. For this reason he was repre-shipped in a grove near Anxur (Terracina) to
sented as a human being with the head of a dog. gether with Feronia. He was regarded as a
In another passage (i. 87) the same writer explains youthful Jupiter, and Feronia as Juno. (Serv. ad
this monstrous figure by saying, that Anubis per. Aen. vii. 799. ) On coins his name appears as
formed to Osiris and lsis the service of a guard, Axur or Anxur. (Drakenborch, ad Sil. Ital. vii.
which is performed to men by dogs. He mentions 392; Morell. Thesaur. Num. ii. tab. 2. ) [L. S. ]
a third account, which has more the appearance of A'NYSIS ('Arvois), an ancient king of Egypt,
a genuine mythus. When Isis, it is said, sought who, according to Herodotus, succeeded Asychis.
Osiris, she was preceded and guided by dogs, He was blind, and in his reign Egypt was invaded
which defended and protected her, and expressed by the Ethiopians under their king Sabaco, and re-
their desire to assist her by barking.
For this mained in their possession for fifty years. Anysis
reason the procession at the festival of Isis was in the meanwhile took refuge in the marshes of
preceded by dogs. According to Plutarch ( Is. et Os. ) Lower Egypt, where he formed an island which
Anubis was a son of Osiris, whom he begot by afterwards remained unknown for upward of seven
Nephthys in the belief that she was his wife Isis. centuries, until it was discovered by Amyrtaeus.
After the death of Osiris, Isis sought the child, When after the lapse of fifty years the Ethiopians
brought him up, and made him her guard and com- withdrew from Egypt, Anysis returned from the
panion under the name of Anubis, who thus per- marshes and resumed the government. (Herod.
formed to her the same service that dogs perform ii. 137, 140. )
(L. S. ]
to men. An interpretation of this mythus, derived A'NYTE, of Tegea ("Avúto Teyeâtis), the au-
from the physical nature of Egypt, is given by thoress of several epigrams in the Greek Anthology,
Plutarch. (Is. et Os. 38. ) Osiris according to him is mentioned by Pollux (v. 5) and by Stephanus
is the Nile, and Isis the country of Egypt so far as Byzantinus (s. v. Teyća). She is numbered among
it is usually fructified by the river. The districts the lyric poets by Meleager (Jacobs, Anthol. i. 1, v.
at the extremities of the country are Nephthys, 5), in whose list she stands first, and by Antipater
and Anubis accordingly is the son of the Nile, of Thessalonica (Ibid. ii. 101, no. 23), who names
which by its inundation has fructified a distant her with Praxilla, Myro, and Sappho, and calls her
part of the country. But this only explains the the female Homer (Oñarv Coumpov), an epithet
origin of the god, without giving any definite idea which might be used either with reference to the
of him. In another passage (l. c. 40) Plutarch martial spirit of some of her epigrams, or to their
says, that Nephthys signified everything which was antique character. From the above notices and
under the earth and invisible, and Isis everything from the epigrams themselves, which are for the
which was above it and visible. Now the circle most part in the style of the ancient Doric choral
or hemisphere which is in contact with each, which songs, like the poems of Alcman, we should be
unites the two, and which we call the horizon, is disposed to place her much higher than the date
called Anubis, and is represented in the form of a usually assigned to her, on the authority of a pas-
dog, because this animal sees by night as well as sage in Tatian (ude. Graecos, 52, p. 114, Wortb. ),
by day. Anubis in this account is raised to the who says, that the statue of Anyte was made by
rank of a deity of astronomical import. (Clem. Euthycrates and Cephisodotus, who are known to
Alex. Strom. v. p. 567. ) In the temples of Egypt have flourished about 300 B. C. Bat even if the
he seems always to have been represented as the Anyte here mentioned were certainly the poetess,
guard of other gods, and the place in the front of a it would not follow that she was contemporary
temple (Spóuos) was particularly sacred to him with these artists. On the other hand, one of
## p. 220 (#240) ############################################
220
ANYTUS.
APELLAS.
Anyte's epigrams (15, Jacobs) is an inscription for ment. For the subject generally, see Stallba um
a monument erected by a certain Damis over his ad Plat. Apol. pp. 18, b. , 23, e. ; Schleiermach.
horse, which had been killed in battle. Now, the Introd. to the Menon, in fin. ; Thirlwall's Greece,
only historical personage of this name is the Daniis vol. iv. pp. 274–280.
(E. E. )
who was made leader of the Messenians after the AOEDE. (MUSAE. )
death of Aristodemus, towards the close of the first AON ("Awv), a sou of Poseidon, and an ancient
Messenian war. (Paus. iv. 10. § 4, 13. $ 3. ) We Boeotian hero, from whom the Bocotian Aonians
know also from Pausanias that the Arcadians were and the country of Boeotia (for Boeotia was an-
the allies of the Messenians in that war. The ciently called Aonia) were believed to have derived
conjecture of Reiske, therefore, that the Damis their names. (Paus. ix. 5. $ 1; Stat. Thcb. i. 34 ;
mentioned by Anyte of Tegea is the same as the Steph. Byz. s. e. Boiwila. )
(L. S. )
leader of the Messenians, scarcely deserves the A'PAMA ('Ardua or 'Anáun). 1. The wife
contempt with which it is treated by Jacobs. This of Seleucus Nicator and the mother of Antiochus
conjecture places Anyte about 723 B. c. This date Soter, was married to Seleucus in B. C. 325, when
may be thought too high to suit the style and sub- Alexander gave to his generals Asiatic wives.
jects of some of her epigrams. But one of these According to Arrian (vii. 4), she was the daughter
(17) bears the name of " Anyte of Mytilene," and of Spitamenes, the Bactrian, but Strabo (xii
. p.
the same epigram may be fixed, by internal evi. 578) calls her, erroneously, the daughter of Arta-
dence, at 279 B. C. (Jacobs, xiii. p. 853. ) And bazus. (Comp. Appian. Syr. 57; and Liv. Ixxviii.
since it is very common in the Anthology for epi-13, who also makes a mistake in calling her the
grams to be ascribed to an author simply by name, sister, instead of the wife, of Seleucus ; Sieph. Byz
without a distinctive title, even when there was 8. τ. 'Απάμεια)
more than one epigrammatist of the same name, 2. The daughter of Antiochus Soter, married to
there is nothing to prevent the epigrams which Magas. (Paus. i. 7. $ 3. )
bear traces of a later date being referred to Anyte 3. The daughter of Alexander of Megalopolis,
of Mytilene.
[P. S. ) married to Amynander, king of the Athamanes,
ANYTUS ("AVUTOS), a Titan who was be about B. c. 208. (Appian, Syr. 13; Lir. xxxv.
lieved to have brought up the goddess Despoena. 47, who calls her Apamia. )
In an Arcadian temple his statue stood by the side APANCHO'MENE ("Atayxouévn), the stran-
of Despoena's. (Paus. viii. 37. $ 3. ) (L. S. ] gled (goddess), a surname of Artemis, the origin of
A'NYTUS ("AVUtos), an Athenian, son of which is thus related by Pausanias. (viii. 23. & 5. )
Anthemion, was the most influential and formid. In the neighbourhood of the town of Caphyae in
able of the accusers of Socrates. (Plat. Apol. p. Arcadia, in a place called Condylea, there was a
18, b. ; Hor. Sat. ii
. 4. 3. ) His father is said to sacred grove of Artemis Condyleatis. On one oc-
have made a large fortune as a tanner, and to have casion when some boys were playing in this grove,
transmitted it, together with his trade, to his son. they put a string round the goddess' statue, and
(Plat. Men. p. 90, a. ; Xen. Apol. $ 29; Schol. ad said in their jokes they would strangle Artemis.
Plat. Apol. 1. c. ) Anytus seems to have been a Some of the inhabitants of Caphyae who found the
man of loose principles and habits, and Plutarch boys thus engaged in their sport, stoned them to
alludes (Alc. p. 193, d, e. ; Amat. p. 762, c, d. ) to death. After this occurrence, all the women of
his intimate and apparently disreputable connexion Caphyae had premature births, and all the children
with Alcibiades. In B. C. 409, he was sent with were brought dead into the world. This calamity
30 ships to relieve Pylos, which the Lacedaemo- did not cease until the boys were honourably bu-
nians were besieging; but he was prevented by ried, and an annual sacrifice to their manes was
bad weather from doubling Malea, and was obliged instituted in accordance with the command of an
to return to Athens. Here he was brought to trial oracle of Apollo. The surname of Condyleatis was
on the charge of having acted treacherously, and, then changed into Apanchomene. (L. S. )
according to Diodorus and Plutarch, who mention APATU'RIA ('Anatoupla or 'Arrétoupos), that
this as the first instance of such corruption at is, the deceitful. 1. A surname of Athena, which
Athens, escaped death only by bribing the judges. was given to her by Aethra (Paus. ii. 33. $ 1. )
(Xen. Hell. i. 2. $ 18; Diod. xiii. 64; Plut.
i. p. 150, &c. )
[L. S. ] have been collected and published in a separate
ANTONIUS, a PHYSICIAN, called by Galen form, with the title Antulli, Veteris Chirurgi, td
& difotóuos, “the herbalist,” who must have lived leivava ventilanda exhibit Panagiota Nicoluides,
in or before the second century after Christ. His Praeside Curtio Sprengel, Halae, 1799, 4to. For
medical formulae are several times quoted by Galen particulars respecting the medical and surgical
(De Compos. Medicam. sec. Locos, ii. 1, vol. xii. practice of Antyllus, see Haller, Biblioth. Chirurg. ,
p. 557; De Compos. Medicam, sec. Gen. vi. 15, and Biblioth. Medic. Pract. ; Sprengel. Hist. de la
vol. xiii. p. 935), and he is perhaps the same per- | Méd.
(W. A. G. ]
son who is called φαρμακοπώλης, " the druggist. " ANU'BIS ("Avovbis), an Egyptian divinity,
(De Compos. Medicam. sec. Locos, ix. 4, vol. xiii
. worshipped in the form of a dog, or of a human
p. 281. ) Possibly they may both be identical being with a dog's head. In the worship of this
with Antonius Castor (CASTOR, ANTONIUS), but divinity several phases must be distinguished, as in
of this there is no proof whatever. A treatise on the case of Ammon. It was in all probability ori-
the Pulse (Opera, vol. xix. p. 629), which goes ginally a fetish, and the object of the worship of
under Galen's name, but which is probably a the dog, the representative of that useful species of
spurious compilation from his other works on this animals. Subsequently it was mixed up and com-
subject, is addressed to a person named Antonius, bined with other religious systems, and Anubis
who is there called Diomaoris kal Pinbo opos; and assumed a symbolical or astronomical character, at
Galen wrote his work De Propriorum Animi least in the minds of the learned. The worship of
cujusdam Affectuum Dumotione et Curatione (Opera, dogs in Egypt is sufficiently attested by Herodotus
vol. v. p. 1, &c. ) in answer to a somewhat similar (ii. 66), and there are traces of its having been
treatise by an Epicurean philosopher of this name, known in Greece at an early period; for a law
who, howerer, does not appear to have been a ascribed to the mythical Rhadamanthys of Crete
physician.
(W. A. G. ] commanded, that men should not swear by the
ANTONIUS A'TTICUS. (ATTICUS. ) gods, but by a goose, a dog, or a ram. (Eustath.
a
## p. 219 (#239) ############################################
ANUBIS.
219
ANYTE.
and Odyss. p. 1821 ; Mich. Apost. Centur. Proverb. (Strab. xvii. p. 805; Stat. Sylv. iii. 2. 112. ) For
xvii. No. 7. ) The fact that Socrates used to swear further particulars respecting the worship of Anu-
by a dog is so well known, that we scarcely need bis the reader is referred to the works on Egyptian
mention it. (Athen vii. p. 300; Porphyr. de Ab mythology, such as Jablonsky, Panth. Aegypt. v. 1.
stin, iii. p. 285. ) It is however a remarkable fact, $ 12, &c. ; Champollion (le Jeune), Panthéon Eyype
that, notwithstanding this, the name of Anubis is tien, Paris, 1823; Pritchard, Egyptian Mythology.
not expressly mentioned by any writer previous to We only add a few remarks respecting the notions
the age of Augustus; but after that time, it fre of the Greeks and Romans about Anubis, and his
quently occurs both in Greek and Roman authors. worship among them. The Greeks identified the
(Ov. Met
. ix. 690, Amor. ii. 13. 11; Propert. iii. Egyptian Anubis with their own Hermes. (Plut.
9. 41; Virg. Aen. viii
. 698 ; Juven. xv. 8 ; Lucian, Ibid. 11), and thus speak of Hermanuphis in the
Jup. trag. 8, Concil. Deor. 10, 11, Toxur, 28. ) | same manner as of Zeus Ammon. (Plut. 61. ) His
Several of the passages here referred to attest the worship seems to have been introduced at Rome
importance of the worship of this divinity, and towards the end of the republic, as may be in-
Strabo expressly states, that the dog was worship ferred from the manner in which Appian (Bell. Civ.
ped throughout Egypt (xvii. p. 812); but the prin- iv. 47; comp. Val. Max. vü. 3. & 8) describes the
cipal and perhaps the original seat of the worship escape of the aedile M. Volusius. Under the em-
appears to have been in the nomos of Cynopolis in pire the worship of Anubis became very widely
middle Egypt. (Strab. l. c. ) In the stories about spread both in Greece and at Rome. (Apulei. Met.
Anubis which have come down to us, as well as in xi. p. 262; Lamprid. Commod. 9; Spartian, Pes-
the explanations of his uature, the original charac- cenn. Nig. 6, Anton. Curac. 9. ) (L. S. )
ter—that of a fetish—is lost sight of, probably be ANULI'NUS, P. CORNELIUS, one of the
cause the philosophical spirit of later times wanted generals of Severus, gained a battle over Niger at
to find something higher and loftier in the worship Issus, A. D. 194. He afterwards commanded one
of Anubis than it originally was. According to of the divisions of the army which Severus sent
the rationalistic view of Diodorus (i. 18), Anubis against Adiabene, A. D. 197. He was consul in
was the son of king Osiris, who accompanied his A. D. 199. (Dion Cass. Ixxiv. 7, lxxv. 3. )
father on his expeditions, and was covered with ANXURUS, an Italian divinity, who was wor-
the skin of a dog. For this reason he was repre-shipped in a grove near Anxur (Terracina) to
sented as a human being with the head of a dog. gether with Feronia. He was regarded as a
In another passage (i. 87) the same writer explains youthful Jupiter, and Feronia as Juno. (Serv. ad
this monstrous figure by saying, that Anubis per. Aen. vii. 799. ) On coins his name appears as
formed to Osiris and lsis the service of a guard, Axur or Anxur. (Drakenborch, ad Sil. Ital. vii.
which is performed to men by dogs. He mentions 392; Morell. Thesaur. Num. ii. tab. 2. ) [L. S. ]
a third account, which has more the appearance of A'NYSIS ('Arvois), an ancient king of Egypt,
a genuine mythus. When Isis, it is said, sought who, according to Herodotus, succeeded Asychis.
Osiris, she was preceded and guided by dogs, He was blind, and in his reign Egypt was invaded
which defended and protected her, and expressed by the Ethiopians under their king Sabaco, and re-
their desire to assist her by barking.
For this mained in their possession for fifty years. Anysis
reason the procession at the festival of Isis was in the meanwhile took refuge in the marshes of
preceded by dogs. According to Plutarch ( Is. et Os. ) Lower Egypt, where he formed an island which
Anubis was a son of Osiris, whom he begot by afterwards remained unknown for upward of seven
Nephthys in the belief that she was his wife Isis. centuries, until it was discovered by Amyrtaeus.
After the death of Osiris, Isis sought the child, When after the lapse of fifty years the Ethiopians
brought him up, and made him her guard and com- withdrew from Egypt, Anysis returned from the
panion under the name of Anubis, who thus per- marshes and resumed the government. (Herod.
formed to her the same service that dogs perform ii. 137, 140. )
(L. S. ]
to men. An interpretation of this mythus, derived A'NYTE, of Tegea ("Avúto Teyeâtis), the au-
from the physical nature of Egypt, is given by thoress of several epigrams in the Greek Anthology,
Plutarch. (Is. et Os. 38. ) Osiris according to him is mentioned by Pollux (v. 5) and by Stephanus
is the Nile, and Isis the country of Egypt so far as Byzantinus (s. v. Teyća). She is numbered among
it is usually fructified by the river. The districts the lyric poets by Meleager (Jacobs, Anthol. i. 1, v.
at the extremities of the country are Nephthys, 5), in whose list she stands first, and by Antipater
and Anubis accordingly is the son of the Nile, of Thessalonica (Ibid. ii. 101, no. 23), who names
which by its inundation has fructified a distant her with Praxilla, Myro, and Sappho, and calls her
part of the country. But this only explains the the female Homer (Oñarv Coumpov), an epithet
origin of the god, without giving any definite idea which might be used either with reference to the
of him. In another passage (l. c. 40) Plutarch martial spirit of some of her epigrams, or to their
says, that Nephthys signified everything which was antique character. From the above notices and
under the earth and invisible, and Isis everything from the epigrams themselves, which are for the
which was above it and visible. Now the circle most part in the style of the ancient Doric choral
or hemisphere which is in contact with each, which songs, like the poems of Alcman, we should be
unites the two, and which we call the horizon, is disposed to place her much higher than the date
called Anubis, and is represented in the form of a usually assigned to her, on the authority of a pas-
dog, because this animal sees by night as well as sage in Tatian (ude. Graecos, 52, p. 114, Wortb. ),
by day. Anubis in this account is raised to the who says, that the statue of Anyte was made by
rank of a deity of astronomical import. (Clem. Euthycrates and Cephisodotus, who are known to
Alex. Strom. v. p. 567. ) In the temples of Egypt have flourished about 300 B. C. Bat even if the
he seems always to have been represented as the Anyte here mentioned were certainly the poetess,
guard of other gods, and the place in the front of a it would not follow that she was contemporary
temple (Spóuos) was particularly sacred to him with these artists. On the other hand, one of
## p. 220 (#240) ############################################
220
ANYTUS.
APELLAS.
Anyte's epigrams (15, Jacobs) is an inscription for ment. For the subject generally, see Stallba um
a monument erected by a certain Damis over his ad Plat. Apol. pp. 18, b. , 23, e. ; Schleiermach.
horse, which had been killed in battle. Now, the Introd. to the Menon, in fin. ; Thirlwall's Greece,
only historical personage of this name is the Daniis vol. iv. pp. 274–280.
(E. E. )
who was made leader of the Messenians after the AOEDE. (MUSAE. )
death of Aristodemus, towards the close of the first AON ("Awv), a sou of Poseidon, and an ancient
Messenian war. (Paus. iv. 10. § 4, 13. $ 3. ) We Boeotian hero, from whom the Bocotian Aonians
know also from Pausanias that the Arcadians were and the country of Boeotia (for Boeotia was an-
the allies of the Messenians in that war. The ciently called Aonia) were believed to have derived
conjecture of Reiske, therefore, that the Damis their names. (Paus. ix. 5. $ 1; Stat. Thcb. i. 34 ;
mentioned by Anyte of Tegea is the same as the Steph. Byz. s. e. Boiwila. )
(L. S. )
leader of the Messenians, scarcely deserves the A'PAMA ('Ardua or 'Anáun). 1. The wife
contempt with which it is treated by Jacobs. This of Seleucus Nicator and the mother of Antiochus
conjecture places Anyte about 723 B. c. This date Soter, was married to Seleucus in B. C. 325, when
may be thought too high to suit the style and sub- Alexander gave to his generals Asiatic wives.
jects of some of her epigrams. But one of these According to Arrian (vii. 4), she was the daughter
(17) bears the name of " Anyte of Mytilene," and of Spitamenes, the Bactrian, but Strabo (xii
. p.
the same epigram may be fixed, by internal evi. 578) calls her, erroneously, the daughter of Arta-
dence, at 279 B. C. (Jacobs, xiii. p. 853. ) And bazus. (Comp. Appian. Syr. 57; and Liv. Ixxviii.
since it is very common in the Anthology for epi-13, who also makes a mistake in calling her the
grams to be ascribed to an author simply by name, sister, instead of the wife, of Seleucus ; Sieph. Byz
without a distinctive title, even when there was 8. τ. 'Απάμεια)
more than one epigrammatist of the same name, 2. The daughter of Antiochus Soter, married to
there is nothing to prevent the epigrams which Magas. (Paus. i. 7. $ 3. )
bear traces of a later date being referred to Anyte 3. The daughter of Alexander of Megalopolis,
of Mytilene.
[P. S. ) married to Amynander, king of the Athamanes,
ANYTUS ("AVUTOS), a Titan who was be about B. c. 208. (Appian, Syr. 13; Lir. xxxv.
lieved to have brought up the goddess Despoena. 47, who calls her Apamia. )
In an Arcadian temple his statue stood by the side APANCHO'MENE ("Atayxouévn), the stran-
of Despoena's. (Paus. viii. 37. $ 3. ) (L. S. ] gled (goddess), a surname of Artemis, the origin of
A'NYTUS ("AVUtos), an Athenian, son of which is thus related by Pausanias. (viii. 23. & 5. )
Anthemion, was the most influential and formid. In the neighbourhood of the town of Caphyae in
able of the accusers of Socrates. (Plat. Apol. p. Arcadia, in a place called Condylea, there was a
18, b. ; Hor. Sat. ii
. 4. 3. ) His father is said to sacred grove of Artemis Condyleatis. On one oc-
have made a large fortune as a tanner, and to have casion when some boys were playing in this grove,
transmitted it, together with his trade, to his son. they put a string round the goddess' statue, and
(Plat. Men. p. 90, a. ; Xen. Apol. $ 29; Schol. ad said in their jokes they would strangle Artemis.
Plat. Apol. 1. c. ) Anytus seems to have been a Some of the inhabitants of Caphyae who found the
man of loose principles and habits, and Plutarch boys thus engaged in their sport, stoned them to
alludes (Alc. p. 193, d, e. ; Amat. p. 762, c, d. ) to death. After this occurrence, all the women of
his intimate and apparently disreputable connexion Caphyae had premature births, and all the children
with Alcibiades. In B. C. 409, he was sent with were brought dead into the world. This calamity
30 ships to relieve Pylos, which the Lacedaemo- did not cease until the boys were honourably bu-
nians were besieging; but he was prevented by ried, and an annual sacrifice to their manes was
bad weather from doubling Malea, and was obliged instituted in accordance with the command of an
to return to Athens. Here he was brought to trial oracle of Apollo. The surname of Condyleatis was
on the charge of having acted treacherously, and, then changed into Apanchomene. (L. S. )
according to Diodorus and Plutarch, who mention APATU'RIA ('Anatoupla or 'Arrétoupos), that
this as the first instance of such corruption at is, the deceitful. 1. A surname of Athena, which
Athens, escaped death only by bribing the judges. was given to her by Aethra (Paus. ii. 33. $ 1. )
(Xen. Hell. i. 2. $ 18; Diod. xiii. 64; Plut.
