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Оглавление631 This story about the lyre of Amphiôn is not noticed in Homer, but it was narrated in the ancient ἔπη ἐς Εὐρώπην which Pausanias had read: the wild beasts as well as the stones were obedient to his strains (Paus. ix. 5, 4). Pherekydês also recounted it (Pherekyd. Fragm. 102, Didot). The tablet of inscription (Ἀναγραφὴ) at Sikyôn recognized Amphiôn as the first composer of poetry and harp-music (Plutarch, de Musicâ, c. 3. p. 1132).
632 The tale of the wife and son of Zêthus is as old as the Odyssey (xix. 525). Pausanias adds the statement that Zêthus died of grief (ix. 5, 5; Pherekydês, Fragm. 102, Did.). Pausanias, however, as well as Apollodôrus, tells us that Zêthus married Thêbê, from whom the name Thêbes was given to the city. To reconcile the conflicting pretensions of Zêthus and Amphiôn with those of Kadmus, as founders of Thêbes, Pausanias supposes that the latter was the original settler of the hill of the Kadmeia, while the two former extended the settlement to the lower city (ix. 5, 1-3).
633 See Valckenaer. Diatribe in Eurip. Reliq. cap. 7, p. 58; Welcker, Griechisch. Tragöd. ii. p. 811. There is a striking resemblance between the Antiopê of Euripidês and the Tyrô of Sophoklês in many points.
Plato in his Gorgias has preserved a few fragments, and a tolerably clear general idea of the characters of Zêthus and Amphiôn (Gorg. 90-92); see also Horat. Epist. i. 18, 42.
Both Livius and Pacuvius had tragedies on the scheme of this of Euripidês, the former seemingly a translation.
634 See the description of the locality in K. O. Müller (Orchomenos, c. i. p. 37).
The tombs of Laius and his attendant were still seen there in the days of Pausanias (x. 5, 2).
635 Apollodôr. iii. 5, 8. An author named Lykus, in his work entitled Thêbaïca, ascribed this visitation to the anger of Dionysus (Schol. Hesiod, Theogon. 326). The Sphinx (or Phix, from the Bœôtian Mount Phikium) is as old as the Hesiodic Theogony,—Φῖκ᾽ ὀλόην τέκε, Καδμείοισιν ὄλεθρον (Theog. 326).
636 Odyss. xi. 270. Odysseus, describing what he saw in the under-world, says,—
Μητέρα τ᾽ Οἰδιπόδαο ἴδον, καλὴν Ἐπικάστην,
Ἣ μέγα ἔργον ἔρεξεν αἰδρεΐῃσι νόοιο,
Γημαμένη ᾧ υἱεῖ· ὁ δ᾽ ὃν πατέρ᾽ ἐξεναρίξας
Γῆμεν· ἄφαρ δ᾽ ἀνάπυστα θεοὶ θέσαν ἀνθρώποισι.
Ἀλλ᾽ ὁ μὲν ἐν Θήβῃ πολυηράτῳ ἄλγεα πάσχων,
Καδμείων ἤνασσε, θεῶν ὀλοὰς διὰ βουλάς·
Ἡ δ᾽ ἔβη εἰς Αἰδάο πυλάρταο κρατεροῖο
Ἁψαμένη βρόχον αἰπὺν ἀφ᾽ ὑψήλοιο μελάθρου,
Ὧ ἄχεϊ σχομένη· τῷ δ᾽ ἄλγεα κάλλιπ᾽ ὀπίσσω
Πολλὰ μάλ᾽, ὅσσα τε μητρὸς Ἐριννύες ἐκτελέουσιν.
637 Iliad, xxiii. 680, with the scholiast who cites Hesiod. Proclus, Argum. ad Cypria, ap. Düntzer, Fragm. Epic. Græc. p. 10. Νέστωρ δὲ ἐν παρεκβάσει διηγεῖται ... καὶ τὰ περὶ Οἰδίπουν, etc.
638 Pausan. ix. 5, 5. Compare the narrative from Peisander in Schol. ad Eurip. Phœniss. 1773; where, however, the blindness of Œdipus seems to be unconsciously interpolated out of the tragedians. In the old narrative of the Cyclic Thêbaïs, Œdipus does not seem to be represented as blind (Leutsch, Thebaidis Cyclici Reliquiæ, Götting. 1830, p. 42).
Pherekydês (ap. Schol. Eurip. Phœniss. 52) tells us that Œdipus had three children by Jokasta, who were all killed by Erginus and the Minyæ (this must refer to incidents in the old poems which we cannot now recover); then the four celebrated children by Euryganeia; lastly, that he married a third wife, Astymedusa. Apollodôrus follows the narrative of the tragedians, but alludes to the different version about Euryganeia,—εἰσὶ δ᾽ οἵ φασιν, etc. (iii. 5, 8).
Hellanikus (ap. Schol. Eur. Phœniss. 59) mentioned the self-inflicted blindness of Œdipus; but it seems doubtful whether this circumstance was included in the narrative of Pherekydês.
639 Pausan. ix. 9. 3. Ἐποιήθη δὲ ἐς τὸν πόλεμον τοῦτον καὶ ἔπη, Θηβαΐς· τὰ δὲ ἔπη ταῦτα Καλλῖνος, ἀφικόμενος αὐτῶν ἐς μνήμην, ἔφησεν Ὅμηρον τὸν ποιήσαντα εἶναι. Καλλίνῳ δὲ πολλοί τε καὶ ἄξιοι λόγου κατὰ ταῦτα ἔγνωσαν· ἐγὼ δὲ τὴν ποίησιν ταύτην μετά γε Ἰλιάδα καὶ τὰ ἔπη τὰ ἐς Ὀδυσσέα ἐπαινῶ μάλιστα. The name in the text of Pausanias stands Καλαῖνος, an unknown person: most of the critics recognize the propriety of substituting Καλλῖνος, and Leutsch and Welcker have given very sufficient reasons for doing so.
The Ἀμφιάρεω ἐξελασία ἐς Θέβας, alluded to in the pseudo-Herodotean life of Homer, seems to be the description of a special passage in this Thêbaïs.
640 Hesiod, ap. Schol. Iliad. xxiii. 680, which passage does not seem to me so much at variance with the incidents stated in other poets as Leutsch imagines.
641 Ἄργος ἄειδε, θεὰ, πολυδίψιον, ἔνθεν ἄνακτες (see Leutsch, ib. c. 4. p. 29).
642 Fragm. of the Thêbaïs, ap. Athenæ. xii. p. 465, ὅτι αὐτῷ παρέθηκαν ἐκπώματα ἃ ἀπηγορεύκει, λέγων οὕτως·
Αὐτὰρ ὁ διογένης ἥρως ξανθὸς Πολυνείκης
Πρῶτα μὲν Οἰδίποδι καλὴν παρέθηκε τράπεζαν
Ἀργυρέην Κάδμοιο θεόφρονος· αὐταρ ἔπειτα
Χρύσεον ἔμπλησεν καλὸν δέπας ἥδεος οἴνου·
Αὐτὰρ ὅγ᾽ ὡς φράσθη παρακείμενα πατρὸς ἑοῖο
Τιμήεντα γέρα, μέγα οἱ κακὸν ἔμπεσε θυμῷ.
Αἶψα δὲ παισὶν ἑοῖσι μετ᾽ ἀμφοτέροισιν ἐπαρὰς
Ἀργαλέας ἠρᾶτο· θεὸν δ᾽ οὐ λάνθαν᾽ Ἐριννύν·
Ὡς οὐ οἱ πατρῷα γ᾽ ἐνὶ φιλότητι δάσαιντο,
Εἶεν δ᾽ αμφοτέροις αἰεὶ πόλεμοί τε μάχαι τε.
See Leutsch, Thebaid. Cycl. Reliq. p. 38.
The other fragment from the same Thêbaïs is cited by the Schol. ad Soph. Œdip. Colon. 1378.—
Ἴσχιον ὡς ἐνόησε, χαμαὶ βάλεν, εἶπέ τε μῦθον·
Ὦ μοι ἐγὼ, παῖδές μοι ὀνειδείοντες ἔπεμψαν.
Εὐκτο Διῒ βασιλῆϊ καὶ ἄλλοις ἀθανάτοισι,
Χερσὶν ὑπ᾽ ἀλλήλων καταβήμεναι Ἄϊδος εἴσω.
Τὰ δὲ παραπλήσια τῷ ἐποποιῷ καὶ Αἴσχυλος ἐν τοῖς Ἕπτα ἐπι Θήβας. In spite of the protest of Schutz, in his note, I think that the scholiast has understood the words ἐπίκοτος τροφᾶς (Sept. ad Theb. 787) in their plain and just meaning.
643 The curses of Œdipus are very frequently and emphatically dwelt upon both by Æschylus and Sophoklês (Sept. ad Theb. 70-586, 655-697, etc.; Œdip. Colon. 1293-1378). The former continues the same point of view as the Thêbaïs, when he mentions—
... Τὰς περιθύμους
Κατάρας βλαψίφρονος Οἰδιπόδα (727);
or, λόγου τ᾽ ἄνοια καὶ φρενῶν Ἐριννύς (Soph. Antig. 584).
The Scholiast on Sophoklês (Œd. Col. 1378) treats the cause assigned by the ancient Thêbaïs for the curse vented by Œdipus as trivial and ludicrous.
The Ægeids at Sparta, who traced their descent to Kadmus, suffered from terrible maladies which destroyed the lives of their children; an oracle directed them to appease the Erinnyes of Laius and Œdipus by erecting a temple, upon which the maladies speedily ceased (Herodot. iv.).
644 Hesiod. ap. Schol. Iliad. xxiii. 680.
645 Apollodôr. iii. 5, 9; Hygin. f. 69; Æschyl. Sept. ad Theb. 573. Hyginus says that Polynikês came clothed in the skin of a lion, and Tydeus in that of a boar; perhaps after Antimachus, who said that Tydeus had been brought up by swineherds (Antimach. Fragm. 27, ed. Düntzer; ap. Schol. Iliad. iv. 400). Very probably, however, the old Thêbaïs compared Tydeus and Polynikês to a lion and a boar, on account of their courage and fierceness; a simile quite in the Homeric character. Mnaseas gave the words of the oracle (ap. Schol. Eurip. Phœniss. 411).
646 See Pindar, Nem. ix. 30, with the instructive Scholium.
647 Apollodôr. iii. 6, 2. The treachery of “the hateful Eriphylê” is noticed in the Odyssey, xi. 327: Odysseus sees her in the under-world along with the many wives and daughters of the heroes.
648 Pausan. ii. 20, 4; ix. 9, 1. His testimony to this, as he had read and admired the Cyclic Thêbaïs, seems quite sufficient, in spite of the opinion of Welcker to the contrary (Æschylische Trilogie. p. 375).
649 Iliad, iv. 376.
650 There are differences in respect to the names of the seven: Æschylus (Sept. ad Theb. 461) leaves out Adrastus as one of the seven, and includes Eteoklus instead of him; others left out Tydeus and Polynikês, and inserted Eteoklus and Mekisteus (Apollodôr. iii. 6, 3). Antimachus, in his poetical Thêbaïs, called Parthenopæus an Argeian, not an Arcadian (Schol. ad Æschyl. Sept. ad. Theb. 532).
651 Iliad, iv. 381-400, with the Schol. The first celebration of the Nemean games is connected with this march of the army of Adrastus against Thêbes; they were celebrated in honor of Archemorus, the infant son of Lykurgus, who had been killed by a serpent while his nurse Hypsipylê went to show the fountain to the thirsty Argeian chiefs (Apollod. iii. 6, 4; Schol. ad Pindar Nem. 1).
652 The story recounted that the head of Melanippus was brought to Tydeus as he was about to expire of his wound, and that he gnawed it with his teeth, a story touched upon by Sophoklês (apud Herodian. in Rhetor. Græc. t. viii. p. 601, Walz.).
The lyric poet Bacchylidês (ap. Schol. Aristoph. Aves, 1535) seems to have handled the story even earlier than Sophoklês.
We find the same allegation embodied in charges against real historical men: the invective of Montanus against Aquilius Regulus, at the beginning of the reign of Vespasian, affirmed, “datam interfectori Pisonis pecuniam a Regulo, appetitumque morsu Pisonis caput” (Tacit. Hist. iv. 42).
653 Apollodôr. iii. 6, 8. Pindar, Olymp. vi. 11; Nem. ix. 13-27. Pausan. ix. 8, 2; 18, 2-4.
Euripidês, in the Phœnissæ (1122 seqq.), describes the battle generally; see also Æsch. S. Th. 392. It appears by Pausanias that the Thêbans had poems or legends of their own, relative to this war: they dissented in various points from the Cyclic Thêbaïs (ix. 18, 4). The Thêbaïs said that Periklymenus had killed Parthenopæus; the Thêbans assigned this exploit to Asphodikus, a warrior not commemorated by any of the poets known to us.
The village of Harma, between Tanagra and Mykalêssus, was affirmed by some to have been the spot where Amphiaräus closed his life (Strabo, ix. p. 404): Sophoklês placed the scene at the Amphiaræium near Orôpus (ap Strabon. ix. p. 399).
654 Pindar, Olymp. vi. 16. Ἕπτα δ᾽ ἔπειτα πυρᾶν νέκρων τελεσθέντων Ταλαϊονίδας Εἶπεν ἐν Θήβαισι τοιοῦτόν τι ἔπος· Ποθέω στρατιᾶς ὀφθαλμὸν ἐμᾶς Ἀμφότερον, μάντιν τ᾽ ἀγαθὸν καὶ δουρὶ μάχεσθαι.
The scholiast affirms that these last expressions are borrowed by Pindar from the Cyclic Thêbaïs.
The temple of Amphiaräus (Pausan. ii. 23, 2), his oracle, seems to have been inferior in estimation only to that of Delphi (Herodot. i. 52; Pausan. i. 34; Cicero, Divin. i. 40). Crœsus sent a rich present to Amphiaräus, πυθόμενος αὐτοῦ τήν τε ἀρετὴν καὶ τὴν πάθην (Herod. l. c); a striking proof how these interesting legends were recounted and believed as genuine historical facts. Other adventures of Amphiaräus in the expedition against Thêbes were commemorated in the carvings on the Thronus at Amyklæ (Pausan. iii. 18, 4).
Æschylus (Sept. Theb. 611) seems to enter into the Thêban view, doubtless highly respectful towards Amphiaräus, when he places in the mouth of the Kadmeian king Eteoklês such high encomiums on Amphiaräus, and so marked a contrast with the other chiefs from Argos.
655 Pausan. viii. 25, 5, from the Cyclic Thêbaïs, Εἵματα λυγρὰ φέρων σὺν Ἀρείονι κυανοχαίτῃ; also Apollodôr. iii. 6, 8.
The celebrity of the horse Areiôn was extolled in the Iliad (xxiii. 346), in the Cyclic Thêbaïs, and also in the Thêbaïs of Antimachus (Pausan. l. c.): by the Arcadians of Thelpusia he was said to be the offspring of Dêmêtêr by Poseidôn,—he, and a daughter whose name Pausanias will not communicate to the uninitiated (ἧς τὸ ὄνομα ἐς ἀτελέστους λέγειν οὐ νομίζουσι, l. c.). A different story is in the Schol. Iliad, xxiii. 346; and in Antimachus, who affirmed that “Gæa herself had produced him, as a wonder to mortal men” (see Antimach. Frag. 16. p. 102; Epic. Græc. Frag. ed. Düntzer).
656 Sophokl. Antigon. 581. Νῦν γὰρ ἐσχάτας ὑπὲρ Ῥίζας ἐτέτατο φάος ἐν Οἰδίπου δόμοις, etc.
The pathetic tale here briefly recounted forms the subject of this beautiful tragedy of Sophoklês, the argument of which is supposed by Boeckh to have been borrowed in its primary rudiments from the Cyclic Thêbaïs or the Œdipodia (Boeckh, Dissertation appended to his translation of the Antigonê, c. x. p. 146); see Apollodôr. iii. 7, 1.
Æschylus also touches upon the heroism of Antigonê (Sep. Theb. 984).
657 Apollodôr. iii. 7, 1; Eurip. Supp. passim; Herodot. ix. 27; Plato, Menexen. c. 9; Lysias, Epitaph. c. 4; Isokrat. Orat. Panegyr. p. 196, Auger.
658 Pausan. i. 39, 2.
659 Eurip. Supplic. 1004-1110.
660 Homer, Iliad, iv. 406. Sthenelus, the companion of Diomêdês and one of the Epigoni, says to Agamemnôn,—
Ἡμεῖς τοι πατέρων μέγ᾽ ἀμείνονες εὐχόμεθ᾽ εἶναι·
Ἡμεῖς καὶ Θήβης ἕδος εἵλομεν ἑπταπύλοιο,
Παυρότερον λαὸν ἀγαγόνθ᾽ ὑπὸ τεῖχος Ἄρειον,
Πειθόμενοι τεράεσσι θεῶν καὶ Ζηνὸς ἀρωγῇ·
Αὐτοὶ δὲ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο.
661 Apollodôr. iii. 7, 4. Herodot. v. 57-61. Pausan. ix. 5, 7; 9, 2. Diodôr. iv. 65-66.
Pindar represents Adrastus as concerned in the second expedition against Thêbes (Pyth. viii. 40-58).
662 Γλῶσσαν τ᾽ Ἀδρήστου μειλιχόγηρυν ἔχοι (Tyrtæus, Eleg. 9, 7, Schneidewin); compare Plato, Phædr. c. 118. “Adrasti pallentis imago” meets the eye of Æneas in the under-world (Æneid, vi. 480).
663 About Melanippus, see Pindar, Nem. x. 36. His sepulchre was shown near the Prœtid gates of Thêbes (Pausan. ix. 18, 1).
664 This very carious and illustrative story is contained in Herodot. v. 67. Ἐπεὶ δὲ ὁ θεὸς τοῦτο οὐ παρεδίδου, ἀπελθὼν ὀπίσω (Kleisthenês, returning from Delphi) ἐφρόντιζε μηχανὴν τῇ αὐτὸς ὁ Ἀδρήστος ἀπαλλάξεται. Ὡς δὲ οἱ ἐξευρῆσθαι ἐδόκεε, πέμψας ἐς Θήβας τὰς Βοιωτίας, ἔφη θέλειν ἐπαγαγέσθαι Μελάνιππον τὸν Ἀστακοῦ· οἱ δὲ Θηβαῖοι ἔδοσαν. Ἐπηγάγετο δὲ τὸν Μελάνιππον ὁ Κλεισθένης, καὶ γὰρ τοῦτο δεῖ ἀπηγήσασθαι, ὡς ἔχθιστον ἐόντα Ἀδρήστῳ· ὃς τόν τε ἀδέλφεον Μηκιστέα ἀπεκτόνεε, καὶ τὸν γαμβρὸν Τυδέα.
The Sikyonians (Herodotus says) τά τε δὴ ἄλλα ἐτίμων τὸν Ἄδρηστον, καὶ πρὸς τὰ πάθεα αὐτοῦ τραγικοῖσι χόροισι ἐγέραιρον· τὸν μὲν Διόνυσον οὐ τιμέωντες, τὸν δὲ Ἄδρηστον.
Adrastus was worshipped as a hero at Megara as well as at Sikyôn: the Megarians affirmed that he had died there on his way back from Thêbes (Pausan. i. 43, 1; Dieuchidas, ap. Schol. ad Pindar. Nem. ix. 31). His house at Argos was still shown when Pausanias visited the town (ii. 23, 2).
665 Pausan. ix. 18, 3. Τὰ ἐπ᾽ αὐτοῖς δρώμενα οὐ θεασάμενος πιστὰ ὅμως ὑπείληφα εἶναι. Compare Hygin. f. 68.
“Et nova fraterno veniet concordia fumo,
Quem vetus accensâ separat ira pyrâ.” (Ovid, Ibis, 35.)
The tale was copied by Ovid from Kallimachus (Trist. v. 5, 38.)
666 Ἀνδροδάμαντ᾽ Ἐριφύλην (Pindar, Nem. ix. 16). A poem Eryphilê was included among the mythical compositions of Stesichorus: he mentioned in it that Asklêpius had restored Kapaneus to life, and that he was for that reason struck dead by thunder from Zeus (Stesichor. Fragm. Kleine, 18, p. 74). Two tragedies of Sophoklês once existed, Epigoni and Alkmæôn (Welcker, Griechisch. Tragöd. i. p. 269): a few fragments also remain of the Latin Epigoni and Alphesibæa of Attius: Ennius and Attius both composed or translated from the Greek a Latin Alkmæôn (Poet. Scenic. Latin. ed. Both. pp. 33, 164, 198).
667 Hyginus gives the fable briefly (f. 73; see also Asclepiadês, ap. Schol. Odyss. xi. 326). In like manner, in the case of the matricide of Orestês, Apollo not only sanctions, but enjoins the deed; but his protection against the avenging Erinnyês is very tardy, not taking effect until after Orestês has been long persecuted and tormented by them (see Æschyl. Eumen. 76, 197 462).
In the Alkmæôn of the later tragic writer Thodektês, a distinction was drawn: the gods had decreed that Eriphylê should die, but not that Alkmæôn should kill her (Aristot. Rhetoric. ii. 24). Astydamas altered the story still more in his tragedy, and introduced Alkmæôn as killing his mother ignorantly and without being aware who she was (Aristot. Poetic. c. 27). The murder of Eriphylê by her son was one of the παρειλήμμενοι μῦθοι which could not be departed from; but interpretations and qualifications were resorted to, in order to prevent it from shocking the softened feelings of the spectators: see the criticism of Aristotle on the Alkmæôn of Euripidês (Ethic. Nicom. iii. 1, 8).
668 Ephorus ap. Athenæ. vi. p. 232.
669 Thucyd. ii. 68-102.
670 Athenæ. l. c.
671 Apollodôr. iii. 7, 5-6; Pausan. viii. 24, 4. These two authors have preserved the story of the Akarnanians and the old form of the legend, representing Alkmæôn as having found shelter at the abode of the person or king Achelôus, and married his daughter: Thucydidês omits the personality of Achelôus, and merely announces the wanderer as having settled on certain new islands deposited by the river.
I may remark that this is a singularly happy adaptation of a legend to an existing topographical fact. Generally speaking, before any such adaptation can be rendered plausible, the legend is of necessity much transformed; here it is taken exactly as it stands, and still fits on with great precision.
Ephorus recounted the whole sequence of events as so much political history, divesting it altogether of the legendary character. Alkmæôn and Diomêdês, after having taken Thêbes with the other Epigoni, jointly undertook an expedition into Ætôlia and Akarnania: they first punished the enemies of the old Œneus, grandfather of Diomêdês, and established the latter as king in Kalydôn: next they conquered Akarnania for Alkmæôn. Alkmæôn, though invited by Agamemnôn to join in the Trojan war, would not consent to do so (Ephor. ap. Strabo. vii. p. 326; x. p. 462).
672 Apollodôr. iii. 7, 7; Pausan. viii. 24, 3-4. His remarks upon the mischievous longing of Kallirhoê for the necklace are curious: he ushers them in by saying, that “many men, and still more women, are given to fall into absurd desires,” etc. He recounts it with all the bonne foi which belongs to the most assured matter of fact.
A short allusion is in Ovid’s Metamorphoses (ix. 412).
673 Thêbaïd, Cy. Reliqu. p. 70, Leutsch; Schol. Apollôn. Rhod. i. 408. The following lines cited in Athenæus (vii. p. 317) are supposed by Boeckh, with probable reason, to be taken from the Cyclic Thêbaïs; a portion of the advice of Amphiaräus to his sons at the time of setting out on his last expedition,—
Πουλύποδός μοι, τέκνον, ἔχων νόον, Ἀμφίλοχ᾽ ἥρως,
Τοῖσιν ἐφαρμόζου, τῶν ἂν κατὰ δῆμον ἵκηαι.
There were two tragedies composed by Euripidês, under the title of Ἀλκμαίων, ὁ διὰ Ψωφῖδος, and Ἀλκμαίων, ὁ διὰ Κορίνθου (Dindorf, Fragm. Eurip. p. 77).
674 Apollodôr. iii. 7, 7; Thucyd. ii. 68.
675 Iliad, xx. 215.
676 Hellanik. Fragm. 129, Didot; Dionys. Hal. i. 50-61; Apollodôr. iii. 12, 1; Schol. Iliad. xviii. 486; Varro, ap. Servium ad Virgil. Æneid. iii. 167. Kephalôn. Gergithius ap. Steph. Byz. v. Ἀρίσβη.
677 Iliad, v. 265; Hellanik. Fr. 146; Apollod. ii. 5, 9.
678 Iliad, xx. 236.
679 Iliad, vii. 451; xxi. 456. Hesiod. ap. Schol. Lycophr. 393.
680 Iliad, xx. 145; Dionys. Hal. i. 52.
681 Iliad, v. 640. Meneklês (ap. Schol. Venet. ad loc.) affirmed that this expedition of Hêraklês was a fiction; but Dikæarchus gave, besides, other exploits of the hero in the same neighborhood, at Thêbê Hypoplakiê (Schol. Iliad, vi. 396).
682 Diodôr. iv. 32-49. Compare Venet. Schol. ad Iliad. viii. 284.
683 Strabo, xiii. p. 596.
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.
687 Iliad, iii. 45-55; Schol. Iliad. iii. 325; Hygin. fab. 91; Apollodôr. iii. 12, 5.
688 This was the motive assigned to Zeus by the old epic poem, the Cyprian Verses (Frag. 1. Düntz. p. 12; ap. Schol. ad Iliad. i. 4):—
Ἡ δὲ ἱστορία παρὰ Στασίνῳ τῷ τὰ Κύπρια πεποιηκότι εἰπόντι οὕτως·
Ἦν ὅτε μύρια φῦλα κατὰ χθόνα πλαζόμενα ...
... βαρυστέρνου πλάτος αἴης.
Ζεὺς δὲ ἰδὼν ἐλέησε, καὶ ἐν πυκιναῖς πραπίδεσσι
Σύνθετο κουφίσαι ἀνθρώπων παμβώτορα γαῖαν,
Ῥιπίσας πολέμου μεγάλην ἔριν Ἰλιακοῖο,
Ὄφρα κενώσειεν θάνατῳ βάρος· οἱ δ᾽ ἐνὶ Τροίῃ
Ἥρωες κτείνοντο, Διὸς δ᾽ ἐτελείετο βουλή.
The same motive is touched upon by Eurip. Orest, 1635; Helen. 38; and seriously maintained, as it seems, by Chrysippus, ap. Plutarch. Stoic. Rep. p. 1049: but the poets do not commonly go back farther than the passion of Paris for Helen (Theognis, 1232; Simonid. Amorg. Fragm. 6, 118).
The judgment of Paris was one of the scenes represented on the ancient chest of Kypselus at Olympia (Pausan. v. 19, 1).
689 Argument of the Ἔπη Κύπρια (ap. Düntzer, p. 10). These warnings of Kassandra form the subject of the obscure and affected poem of Lycophrôn.
690 According to the Cyprian Verses, Helena was daughter of Zeus by Nemesis, who had in vain tried to evade the connection (Athenæ. viii. 334). Hesiod (Schol. Pindar. Nem. x. 150) represented her as daughter of Oceanus and Têthys, an oceanic nymph: Sapphô (Fragm. 17, Schneidewin), Pausanias (i. 33, 7), Apollodôrus (iii. 10, 7), and Isokratês (Encom. Helen. v. ii. p. 366, Auger) reconcile the pretensions of Lêda and Nemesis to a sort of joint maternity (see Heinrichsen, De Carminibus Cypriis, p. 45-46).
691 Herodot. ii. 117. He gives distinctly the assertion of the Cyprian Verses, which contradicts the argument of the poem as it appears in Proclus (Fragm. 1, 1), according to which latter, Paris is driven out of his course by a storm and captures the city of Sidôn. Homer (Iliad, vi. 293) seems however to countenance the statement in the argument.
That Paris was guilty of robbery, as well as of the abduction of Helen, is several times mentioned in the Iliad (iii. 144; vii. 350-363), also in the argument of the Cyprian Verses (see Æschyl. Agam. 534).
692 The ancient epic (Schol. ad Il. ii. 286-339) does not recognize the story of the numerous suitors of Helen, and the oath by which Tyndareus bound them all before he made the selection among them, that each should swear not only to acquiesce, but even to aid in maintaining undisturbed possession to the husband whom she should choose. This story seems to have been first told by Stesichorus (see Fragm. 20. ed. Kleine; Apollod. iii. 10, 8). Yet it was evidently one of the prominent features of the current legend in the time of Thucydidês (i. 9; Euripid. Iphig. Aul. 51-80; Soph. Ajax, 1100).
The exact spot in which Tyndareus exacted this oath from the suitors, near Sparta, was pointed out even in the time of Pausanias (iii. 20, 9).
693 Iliad, iv. 27-55; xxiv. 765. Argument. Carm. Cypri. The point is emphatically touched upon by Dio Chrysostom (Orat. xi. p. 335-336) in his assault upon the old legend. Two years’ preparation—in Dictys Cret. i. 16.
694 The Spartan king Agesilaus, when about to start from Greece on his expedition into Asia Minor (396 B. C.) went to Aulis personally, in order that he too might sacrifice on the spot where Agamemnôn had sacrificed when he sailed for Troy (Xenoph. Hellen. iii. 4, 4).
Skylax (c. 60) notices the ἱερὸν at Aulis, and nothing else: it seems to have been like the adjoining Delium, a temple with a small village grown up around it.
Aulis is recognized as the port from which the expedition started, in the Hesiodic Works and Days (v. 650).
695 Iliad, ii. 128. Uschold (Geschichte des Trojanischen Kriegs, p. 9, Stutgart 1836) makes the total 135,000 men.
696 The Hesiodic Catalogue notices Oileus, or Ileus, with a singular etymology of his name (Fragm. 136, ed. Marktscheffel).
697 Γουνεὺς is the Heros Eponymus of the town of Gonnus in Thessaly; the duplication of the consonant and shortening of the vowel belong to the Æolic dialect (Ahrens, De Dialect. Æolic. 50, 4. p. 220).
698 See the Catalogue in the second book of the Iliad. There must probably have been a Catalogue of the Greeks also in the Cyprian Verses; for a Catalogue of the allies of Troy is specially noticed in the Argument of Proclus (p. 12. Düntzer).
Euripidês (Iphig. Aul. 165-300) devotes one of the songs of the Chorus to a partial Catalogue of the chief heroes.
According to Dictys Cretensis, all the principal heroes engaged in the expedition were kinsmen, all Pelopids (i. 14): they take an oath not to lay down their arms until Helen shall have been recovered, and they receive from Agamemnôn a large sum of gold.
699 For the character of Odysseus, Iliad, iii. 202-220; x. 247. Odyss. xiii. 295.
The Philoktêtês of Sophoklês carries out very justly the character of the Homeric Odysseus (see v. 1035)—more exactly than the Ajax of the same poet depicts it.
700 Sophokl. Philoktêt. 417, and Schol.—also Schol. ad Soph. Ajac. 190.
701 Homer, Odyss. xxiv. 115; Æschyl. Agam. 841; Sophokl. Philoktêt. 1011, with the Schol. Argument of the Cypria in Heinrichsen, De Carmin. Cypr. p. 23 (the sentence is left out in Düntzer, p. 11).
A lost tragedy of Sophoklês, Ὀδυσσεὺς Μαινόμενος, handled this subject.
Other Greek chiefs were not less reluctant than Odysseus to take part in the expedition: see the tale of Pœmandrus, forming a part of the temple-legend of the Achilleium at Tanagra in Bœôtia (Plutarch, Quæstion. Græc. p. 299).
702 Iliad, i. 352; ix. 411.
703 Iliad, xi. 782.
704 Telephus was the son of Augê, daughter of king Aleus of Tegea in Arcadia, by Hêraklês: respecting her romantic adventures, see the previous chapter on Arcadian legends—Strabo’s faith in the story (xii. p. 572).
The spot called the Harbor of the Achæans, near Gryneium, was stated to be the place where Agamemnôn and the chiefs took counsel whether they should attack Telephus or not (Skylax, c. 97; compare Strabo, xiv. p. 622).
705 Iliad, xi. 664; Argum. Cypr. p. 11, Düntzer; Diktys Cret. ii. 3-4.
706 Euripid. Telephus, Frag. 26, Dindorf; Hygin. f. 101; Diktys, ii. 10. Euripidês had treated the adventure of Telephus in this lost tragedy: he gave the miraculous cure with the dust of the spear, πριστοῖσι λογχῆς θέλγεται ῥινήμασι. Diktys softens down the prodigy: “Achilles cum Machaone et Podalirio adhibeutes curam vulneri,” etc. Pliny (xxxiv. 15) gives to the rust of brass or iron a place in the list of genuine remedies.
“Longe omnino a Tiberi ad Caicum: quo in loco etiam Agamemnôn errasset, nisi ducem Telephum invenisset” (Cicero, Pro L. Flacco, c. 29). The portions of the Trojan legend treated in the lost epics and the tragedians, seem to have been just as familiar to Cicero as those noticed in the Iliad.
Strabo pays comparatively little attention to any portion of the Trojan war except what appears in Homer. He even goes so far as to give a reason why the Amazons did not come to the aid of Priam: they were at enmity with him, because Priam had aided the Phrygians against them (Iliad, iii. 188: in Strabo, τοῖς Ἰῶσιν must be a mistake for τοῖς Φρυξίν). Strabo can hardly have read, and never alludes to, Arktinus; in whose poem the brave and beautiful Penthesileia, at the head of her Amazons, forms a marked epoch and incident of the war (Strabo, xii. 552).
