[684] As Dardanus, Trôs and Ilus are respectively eponyms of Dardania, Troy and Ilium, so Priam is eponym of the acropolis _Pergamum_. Πρίαμος is in the Æolic dialect Πέῤῥαμος (Hesychius): upon which Ahrens remarks, “Cæterum ex hac Æolicâ nominis formâ apparet, Priamum non minus arcis Περγάμων eponymum esse, quam Ilum urbis, Troem populi: Πέργαμα enim a Περίαμα natum est, ι in γ mutato.” (Ahrens, De Dialecto Æolicâ, 8, 7. p. 56: compare _ibid._ 28, 8. p. 150, πεῤῥ᾽ ἁπάλω). [685] Iliad, vi. 245; xxiv. 495. [686] Hectôr was affirmed, both by Stesichorus and Ibykus, to be the son of Apollo (Stesichorus, ap. Schol. Ven. ad Iliad. xxiv. 259; Ibyki Fragm. xiv. ed. Schneidewin): both Euphoriôn (Fr. 125, Meineke) and Alexander Ætôlus follow the same idea. Stesichorus further stated, that after the siege Apollo had carried Hekabê away into Lykia to rescue her from captivity (Pausanias, x. 27, 1): according to Euripidês, Apollo had promised that she should die in Troy (Troad. 427). By Sapphô, Hectôr was given as a surname of Zeus, Ζεὺς Ἕκτωρ (Hesychius, v. Ἕκτορες); a prince belonging to the regal family of Chios, anterior to the Ionic settlement, as mentioned by the Chian poet Iôn (Pausan. vii. 3, 3), was so called. The birth of Paris was preceded by formidable presages; for Hekabê dreamt that she was delivered of a firebrand, and Priam, on consulting the soothsayers, was informed that the son about to be born would prove fatal to him. Accordingly he directed the child to be exposed on Mount Ida; but the inauspicious kindness of the gods preserved him, and he grew up amidst the flocks and herds, active and beautiful, fair of hair and symmetrical in person, and the special favorite of Aphroditê.[687] [687] Iliad, iii. 45-55; Schol. Iliad. iii. 325; Hygin. fab. 91; Apollodôr. iii. 12, 5. It was to this youth, in his solitary shepherd’s walk on Mount Ida, that the three goddesses Hêrê, Athênê, and Aphroditê were conducted, in order that he might determine the dispute respecting their comparative beauty, which had arisen at the nuptials of Pêleus and Thetis,—a dispute brought about in pursuance of the arrangement, and in accomplishment of the deep-laid designs, of Zeus. For Zeus, remarking with pain the immoderate numbers of the then existing heroic race, pitied the earth for the overwhelming burden which she was compelled to bear, and determined to lighten it by exciting a destructive and long-continued war.[688] Paris awarded the palm of beauty to Aphroditê, who promised him in recompense the possession of Helena, wife of the Spartan Menelaus,—the daughter of Zeus and the fairest of living women. At the instance of Aphroditê, ships were built for him, and he embarked on the enterprise so fraught with eventual disaster to his native city, in spite of the menacing prophecies of his brother Helenus, and the always neglected warnings of Kassandra.[689]