Find. Pyth. iv. 156, &c.) Here Artemis appeared
to them in the form of a stag, and ran between
the two brothers, who, both aiming at the animal
at the same time, shot each other dead. Hyginus
{Fab. 28) relates their death in a similar manner,
but makes Apollo i»end the fatal stag. (Comp.
Callira. Hi/mn. in Dian. 264; Apollon. Rhod. i.
484, with the Schol.) As a punishment for their
presumption, they were, in Hades, tied to a pillar
with serpents, with their faces turned away from
each other, and were perpetually tormented by
the shrieks of an owl. (Munck, arf /fy^jw. /. c. ;
Virg. Aeii. vi. 582.) Diodorus (v. 50, &c.), who
does not mention the Homeric stories, contrives to
give to his account an appearance of history. Ac-
cording to him, the Aloeidae are Thessalian heroes
who were sent out by their father Aloeus to fetch
back their mother Iphimedeia and her daughter
Pancratis, who had been carried off by Thracians.
After having overtaken and defeated the Thracians
in the island of Strongyle (Naxos), they settled
there as rulers over the Thracians. But soon after,
they killed each other in a dispute which had
arisen between them, and the Naxians worshipped
them as heroes. The foundation of the town of
Aloium in Thessaly was ascribed to them. (Steph.
Byz. s. V.) In all these traditions the Aloeidae are
represented as only remarkable for their gigantic
physical strength ; but there is another story which
places them in a different light. Pausanias (ix.
29. § 1) relates, that they were believed to have
been the first of all men who worshipped the
Muses on mount Helicon, and to have consecrated
this mountain to them ; but they worshipped only
three Muses — Melete, AIneme, and Aoide, and
founded the town of Ascra in Boeotia. Sepulchral
monuments of the Aloeidae were seen in the time
of Pausanias (ix. 22. § 5) near the Boeotian town
of Anthedon. Later times fabled of their bones
being seen in Thessaly. (Philostr. i. 3.) The in-
terpretation of these traditions by etymologies from
ciflfCB and oAwa, which has been attempted by
modern scholars, is little satisfactory. [L. S.]
ALO'EUS ('AAwevs). 1. A son of Poseidon and Canace. He married Iphimedeia, the daugh- ter of Triops, who was in love with Poseidon, and used to walk by the sea-side, take her hands full of its water, and sprinkle her bosom with it. The two sons whom she had by Poseidon were called Aloeidae. (Hom. //. v. 385, Od. xi. 305 ; Apollod. i. 7. § 4.) [Aloeidae.]
. A son of Helios by Circe or Antiope, who received from his father the sovereignty over the district of Asopia. (Paus. ii. I. § 6, 3. § 8.) [L.S.]
A'LOPE ('AXJn-Tj), a daughter of Cercyon, who was beloved b}' Poseidon on account of her great beauty, and became by him the mother of a son, whom she exposed immediately after his birth. But a mare came and suckled the child until it was found by shepherds, who fell into a dispute as to who was to have the beautiful kingly attire of the boy. The case was brought before Cercyon, who, on recognising by the dress whose child the boy was, ordered Alope to be imprisoned in order to be put to death, and her child to be ex- posed agtiin. The latter was fed and found in the same manner as before, and the shepherds called him Hippothous. f Hippothous.] The body of Alope was changed by Poseidon into a well, which bore the same name. (Hygin. Fab. 187 ; Paus. i. 6. § 2; Aristoph. Av. 533.) The town of Alope, in Thessaly, was believed to have derived its name from her. (Pherecyd. ap. Steph. Byz. s. v. 'AKomj^ where, however, Philonides speaks of an Alope as a daughter of Actor.) There was a monument of Alope on the road from Eleusis to Megara, on the spot where she was believed to have been killed by her father. (Paus. i. 39. § 3.) [L. S.]
ALO'PECUS. [ASTRABACUS.]
ALORCUS, a Spaniard in Hannibal's army, who was a friend and hospes of the Saguntines, went into Saguntura, when the city was reduced to the last extremity, to endeavour to persuade the inhabitants to accept Hannibal's terms. (Liv. xxi. 12, &c.)
ALPHAEA, ALPHEAEA, or ALPHEIU'SA (*A(pa7a, *AA(|)€oio, or 'A(peiov<Ta), a surname of Artemis, which she derived from the river god Alpheius, who loved her, and under which she was worshipped at Letrini in Elis (Paus. vi. 22. § 5 ; Strab. viii. p. 343), and in Ortygia. (Schol. ud Find. Pyth. ii. 12, Nem. i. 3.) [L.S.]
ALPHEIAS, a name by which Ovid {Met. v. 487) designates the nymph of the Sicilian well Arethusa, because it was believed to have a sub- terraneous communication with the river Alpheius, in Peloponnesus. [L. S.]
ALPHEIUS or A'LPHEUS {'AK<pu6s or 'AA(^6os), the god of the river Alpheius in Pelo- ponnesus, a son of Oceanus and Thetys. (Pind. Nem. i. 1 ; Hes. Theog. 338.) According to Pausanias (v. 7. § 2) Alpheius was a passionate hunter and fell in love with the nj-mph Arethusa, but she fled from him to the island of Ortygia near Syracuse, and metamorphosed herself into a well, whereupon Alpheius became a river, which flowing from Peloponnesus under the sea to Or- tygia, there united its waters with those of the well Arethusa. (Comp. Schol. ad Pind. Nem. i. 3.) This story is related somewhat differently by Ovid. {Alet. v. 572, &c.) Arethusa, afairnymph, once while bathing in the river Alpheius in Arca- dia, was surprised and pursued by the god ; but Artemis took pity upon her and changed her into a well, which flowed under the earth to the island of Ortygia. (Comp. Serv. ad Vira. Ekl. x. 4 ; Virg. Aen. iii. 694 ; Stat. Silv. i. 2, 203 ; Tluh. i. 271, iv. 239 ; Lucian, Dial. Marin. 3.) Artemis, who is here only mentioned incidentally, was, ac- cording to other traditions, the object of the love of Alpheius. Once, it is said, when pursued by him she fled to Letrini in Elis, and here she covered her face and those of her companions (nymphs) with mud, so that Alpheius could not discover or distinguish her, and was obliged to return. (Paus. vi. 22. § 5.) This occasioned the building of a temple of Artemis Alphaea at Letrini. According to another version, the goddess fled to Ortygia, where she had likewise a temple under the name of Alphaea. (Schol. ad Phid. Pyth. ii. 12.) An allusion to Alpheius' love of Artemis is also confirmed in the fact, that at Olympia the two divinities had one altar in common. (Paus. v. 14. § 5 ; Schol. ad Pind. 01. v. 10.) In these accounts two or more distinct stories seem to be mixed up together, but they probably originated in the popular belief, that there was a natural subterraneous communication between the river Alpheius and the well Arethusa. For, among several other things it was believed, that a cup thrown into the Alpheius would make its reappearance in the well Arethusa in Ortygia. (Strab. vl p. 270, viii. p.
