Dunlop, Hist. Rom. Lit. vol. i, p. 110, foll.; Dryden's "Essay on Dramatic Poesie" (works, vol. xv. p. 263. Scott, ed.); Hurd's (Bp.) Dialogues on "Poetical Imitation," "Provinces of the Drama," &c.; Diderot, "Essai sur la Poesie Dramatique" (oeuvres); Spectator, No. 502; Colman's "Terence," &c. [W. B. D.]
TERES (Τήρης). 1. King of the Odrysae and
father of Sitalces, was the founder of the great
Odryssian monarchy A daughter of his married
Ariapeithes, king of the Scythians. (Herod, iv. 80,
vii. 137 ; Thuc. ii. 29 ; Xen. Anab. vii. 2. § 22, 5.
§ 1.)
2. King of a portion of Thrace in the time of Philip of Macedon, with whom he was at first allied against the Athenians. Afterwards, however, he joined Cersobleptes in hostilities to Philip, and, together with his confederate, was subdued by the Macedonian king early in B. C. 342. (Phil. Ep. ad Ath. ap. Demost. p. 161; corap. Diod, xvi. 71.) [Cersobleptes.] [E. E.]
TEREUS (Τηρεύς), a son of Ares, a king of the Thracians, in Daulis, afterwards Phocis. (Apollod. iii. 14. § 8; Thucyd. ii. 29.) Some traditions place Tereus at Pegae, in Megaris. (Paus. i. 41. § 8.) Pandion, king of Attica, who by his wife Zeuxippe had two daughters, Philomela and Procne, and twin sons, Erechtheus and Butes, called in the assistance of Tereus against some enemy, and gave him his daughter Procne in marriage. Tereus became by her the father of Itys, and then concealed her somewhere in the country, that he might thus be enabled to marry her sister Philomela whom he deceived by saying that Procne was dead. At the same time he deprived Philomela of her tongue. Ovid (Met. vi. 565) reverses the story by stating that Tereus told Procne that her sister Philomela was dead. Philomela, however, soon learned the truth, and made it known by a few words which she wove into a peplus. Procne then came to Philomela and killed her own son Itys. Tereus, who had been cautioned by an oracle against such an occurrence, suspected his own brother Dryas and killed him. (Hygin. Fab. 45.) Procne took further vengeance by placing the flesh of her own child in a dish before Tereus, and then fled with her sister. Tereus pursued them with an axe, and when the sisters were overtaken they prayed to the gods to change them into birds. Procne, accordingly, became a nightingale, Philomela a swallow, and Tereus a hoopop. (Tzetz. Chil. vii. 142, 459; Eustath. ad Hom. p. 1875; Serv. ad Virg. Eclog. vi. 78; Ov. Met. vi. 424–675.) According to some, Procne became a swallow, Philomela a nightingale, and Tereus a hawk. (Hygin. Fab. 45.) According to the Megarian tradition, Tereus, being unable to overtake the women, killed himself. The Megarians showed the tomb of Tereus in their own country, and an annual sacrifice was offered to him. Procne and Philomela, moreover, were there believed to have escaped to Attica, and to have wept themselves to death. (Paus. i. 41. § 8.) [L. S.]
TERIDATES. [Tiridates.]
TERILLUS (Τήριλλος), son of Crinippus, tyrant of Himera, in Sicily. We know nothing of the means by which he rose to power, or of the duration or events of his reign: it is only from Subsequent circumstances that we learn that he had sought to fortify his power by giving his daughter Cydippe in marriage to Anaxilas, the ruler of Rhegium, while on the other hand he maintained relations of friendship and hospitality with the Carthaginian general Hamilcar. Hence, when he was expelled from Himera, by Theron, tyrant of Agrigentum, he applied to the Carthaginians for assistance, and his son-in-law Anaxilas not only supported his prayers, but gave his own children as hostages for his sincerity. The Carthaginians accordingly determined to undertake his restoration, or rather, under pretence of doing so, to extend their own power in Sicily, and the expulsion of Terillus thus became the real cause of their great expedition under Hamilcar, which terminated in the memorable battle of Himera, B. C. 480. (Herod. vii. 165.) Of the fate of Terillus himself after the defeat of his allies we know nothing. [E. H. B.]
TERMINUS, a Roman divinity presiding over boundaries and frontiers. His worship is said to have been instituted by Numa who ordered that every one should mark the boundaries of his landed property by stones to be consecrated to Jupiter (Ζεὺς ὅριος), and at which every year sacrifices were to be offered at the festival of the Terminalia. (Dionys. ii. 9, 74.) These sacred boundaries existed not only in regard to private property, but also in regard to the state itself, the boundary of which was not to be trangressed by any foreign foe. But in later times the latter must have fallen into oblivion, while the termini of private property retained their sacred character even in the days of Dionysius, who states that sacrifices of cakes, meal, and fruit (for it was unlawful to stain the boundary stones with blood), still continued to be offered. The god Terminus himself appears to have been no other than Jupiter himself, in the capacity of the protector of boundaries. (Ov. Fast. ii. 639, &c.; Lactant. i. 20, 37.) The Terminus of the Roman state originally stood between the fifth and sixth milestone on the road towards Laurentum, near a place called Festi, and that ancient boundary of the ager Romanus continued to be revered with the same ceremonies as the boundaries of private estates. (Ov. Fast. l.c.; Strab. v. p. 230.) Another public Terminus stood in the temple of Jupiter in the Capitol, and above it there was an opening in the roof, because no Terminus was allowed to be under cover. (Fest. p. 368, ed. Müller.) This is another proof that Terminus was only an attribute of Jupiter, although tradition gave a different reason for this circumstance; for when that temple was to be founded, and it was necessary to exaugurate other sanctuaries standing on the same site, all the gods readily gave way to Jupiter and Juno, but the auguries would not allow the sanctuaries of Terminus and Juventas to be removed. This was taken as an omen that the Roman state would remain ever undiminished and young, and the chapels of the two divinities were inclosed within the walls of the new temple. (Serv. ad Aen. ii. 575, ix. 448; Ov. Fast. ii. 671.) Here we may ask, what had a Terminus to do on the Capitol, unless he was connected or identical with Jupiter? (Comp. Liv. i. 55, v. 54, xliii. 13, xlv. 44; Polyb. iii. 25; Hartung, Die Relig. der Röm. ii. p. 50, &c.) [L. S.]
TERPANDER (Τέρπανδρος), of Lesbos, was
the father of Greek music, and through it of lyric
poetry, although his own poetical compositions were
few and in extremely simple rhythms.
Miiller, whose account of Terpander is so excellent, that it is necessary to follow him to a great extent, has justly remarked that, setting aside the my-
