Εμφανίζονται 100 (επί συνόλου 308) τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΒΟΙΩΤΙΑ Νομός ΕΛΛΑΔΑ" .
ΓΛΙΣΑΣ (Αρχαία πόλη) ΘΗΒΕΣ
Ο Γλίσαντας ήταν πεδίο κοντά στον Υπατο, όπου έγινε η μεγάλη μάχη του έπους των Επιγόνων, στην οποία νίκησαν οι Αργείοι και οι Θηβαίοι αποσύρθηκαν, εγκατέλειψαν τον τόπο τους και πήγαν πρόσφυγες στη Ιλλυρία.
ΘΗΒΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ενα μέρος των Θηβαίων, που είχαν ηττηθεί από τους Αργείους κοντά στον Γλίσαντα, κατέφυγε στην Ιλλυρία (Παυσ. 10.8.6).
Hταν οι πρώτοι κάτοικοι της χώρας των Θηβαίων και βασιλιάς τους ήταν ο αυτόχθων Ωγυγος. Eξαφανίστηκαν από επιδημία (Παυσ. 9,5,1).
Εγκαταστάθηκαν στη χώρα των Θηβαίων από την ευρύτερη Βοιωτία, μετά τους Eκτηνες.Ο Παυσανίας τους θεωρεί ντόπιους και όχι επήλυδες, όπως και τους Aονες. Με την εισβολή του Κάδμου (ο Παυσ. τον παραδίδει ερχόμενο από τη Φοινίκη), οι Υάντες εγκατέλειψαν τη χώρα (Παυσ. 9,5,1).
Εγκαταστάθηκαν στη χώρα των Θηβαίων από την ευρύτερη Βοιωτία, μετά τους Eκτηνες. Με την εισβολή του Κάδμου (ο Παυσ. τον παραδίδει ερχόμενο από τη Φοινίκη) έγιναν ικέτες και έμειναν στον τόπο σαν αγρότες χωρίς πόλεις. (Παυσ. 9,5,1) (βλ. και Υαντες).
(Aones). An ancient Boeotian race, said to have been so called from Aon, son of Poseidon. Hence the poets frequently use Aonia as equivalent to Boeotia. As Mount Helicon and the fountain Aganippe were in Aonia, the Muses are called Aonides or Aoniae.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΟΡΧΟΜΕΝΟΣ (Αρχαιολογικός χώρος) ΒΟΙΩΤΙΑ
Παυσ., 9.34.10
ΔΑΥΛΙΣ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Κόρες του Πανδίονος. Ο Τηρεύς, σύζυγος της Πρόκνης, βίασε τη Φιλομήλα και της έκοψε τη γλώσσα για να μη μπορεί να πει σε κανέναν τίποτα. Η Φιλομήλα όμως έκανε ένα υφαντό στο οποίο απεικόνιζε το γεγονός και το έδειξε στην αδελφή της. Εκείνη για να εκδικηθεί τον Τηρέα σκότωσε το γιο τους και του τον έδωσε να τον φάει.
Γιος του Τηρέα και της Πρόκνης. Οταν ο Τηρέας βίασε την αδελφή της Πρόκνης Φιλομήλα, η Πρόκνη για να τον εκδικηθεί σκότωσε το γιο τους και του τον έδωσε να τον φάει.
ΘΕΣΠΙΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
(Narkissos). The beautiful son of the river-god Cephissus. He
rejected the love of the nymph Echo, and Nemesis punished
him for this by inspiring him with a passion for the reflection of himself which
he saw in the water of a fountain. He pined away in the desire for it; and to
see one's reflection in the water was hence considered as a presage of death.
The flower of the same name, into which he was changed, was held to be a symbol
of fragility and death, and was sacred to Hades, the divinity of the world below.
Persephone had just gathered a narcissus, when she was carried off by Hades.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Narcissus (Narkissos), a son of Cephissus and the nymph Liriope of Thespiae. He was a very handsome youth, but wholly inaccessible to the feeling of love. The nymph Echo, who loved him, but in vain, died away with grief. One of his rejected lovers, however, prayed to Nemesis to punish him for his unfeeling heart. Nemesis accordingly caused Narcissus to see his own face reflected in a well, and to fall in love with his own image. As this shadow was unapproachable Narcissus gradually perished with love, and his corpse was metamorphosed into the flower called after him narcissus. This beautiful story is related at length by Ovid (Met. iii. 341). According to some traditions, Narcissus sent a sword to one of his lovers, Ameinius, who killed himself with it at the very door of Narcissus' house, and called upon the gods to avenge his death. Narcissus, tormented by love of himself and by repentance, put an end to his life, and from his blood there sprang up the flower narcissus (Conon, Narrat. 24). Other accounts again state that Narcissus melted away into the well in which he had beheld his own image (Paus. ix. 31.6); or that he had a beloved twin sister perfectly like him, who died, whereupon he looked at his own image reflected in a well, to satify his longing after his sister. Eustathius (ad Hom. p. 266) says that Narcissus was drowned in the well.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited April 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Narcissus and Echo
The vocal nymph this lovely huntsman view'd,
As he into the toils his prey pursu'd,
Though of the power of speaking first debarr'd,
She could not hold from answering what she heard.
The jealous Juno by her wiles betray'd,
Took this revenge on the deceitful maid,
For when she might have seiz'd her faithless Jove,
Often in am'rous thefts of lawless love;
Her tedious talk would make the goddess stay,
And give her rivals time to run away:
Which when she found, she cried, "For such a wrong,
Small be the power of that deluding tongue."
Immediately the deed confirm'd the threats,
For Echo only what she hears repeats.
Now at the sight of the fair youth she glows,
And follows silently where'er he goes.
The nearer she pursu'd, the more she mov'd
Thro' the dear track he trode, the more she lov'd.
Still her approach inflamed her fierce desire,
As sulph'rous torches catch the neighb'ring fire.
How often would she strive, but strove in vain,
To tell the passion and confess her pain?
A thousand tender things her thoughts suggest,
With which she would have woo'd; but they suppress'd
For want of speech, lay buried in her breast.
Begin she could not, but she staid to wait
Till he should speak, and she his speech repeat.
Now several ways his young companions gone,
And for some time Narcissus left alone;
Where are you all?" at last she hears him call;
And she straight answers him, "Where are you all?"
Around he lets his wandering eye-sight roam,
But sees no creature whence the voice should come.
"Speak yet again," he cries, "is any nigh?"
Again the mournful Echo answers, "I."
"Why come not you!" says he, "appear in view:
" She hastily returns, " Why come not you ?"
Once more the voice th' astonish'd huntsman tried,
Louder he called, and louder she replied.
Then let us join," at last Narcissus said;
"Then let us join," replied the ravish'd maid.
Scarce had she spoke, when from the woods she sprung,
And on his neck with close embraces hung.
But he with all his strength unlocks her fold,
And breaks unkindly from her feeble hold:
Then proudly cries, "Life shall this breast forsake
Ere you, loose nymph, on me your pleasure take."
"On me your pleasure take," the nymph replies,
While from her the disdainful huntsman flies.
Repuls'd, with speed she seeks the gloomiest groves,
And pines to think on her rejected loves.
Alone laments her ill-requited flame,
And in the closest thickets shrouds her shame.
Her rage to be refus'd yields no relief,
But her fond passion is encreas'd by grief.
The thoughts of such a slight all sleep suppress'd,
And kept her languishing for want of rest:
Now pines she quite away with anxious care,
Her skin contracts, her blood dissolves to air,
Nothing but voice and bones she now retains,
These turn to stones, but still the voice remains:
In woods, caves, hills, for ever hid she lies,
Heard by all ears, but never seen by eyes.
Thus her and other nymphs his proud disdain
With an unheard of cruelty had slain;
Many on mountains and in rivers born,
Thus perish'd underneath his haughty scorn;
When one who in their suffrings bore a share,
With suppliant hands address'd this humble pray'r,
Thus may he love himself, and thus despair!"
Nor were her pray'rs at an ill hour preferr'd;
Rhamnusia, the revengeful goddess, heard.
Nature had plac'd a crystal fountain near,
The water deep, but to the bottom clear;
Whose silver spring ascended gently up,
And bubbled softly to the silent top.
The surface smooth as icy lakes appear'd,
Unknown by herdsman, undisturb'd by herd.
No bending tree above its surface grows,
Or scatters thence its leaves or broken boughs;
Yet at a just convenient distance stood,
All round the peaceful spring, a stately wood,
Thro' whose thick tops no sun could shoot his beams,
Nor view his image in the silver streams.
Thither from hunting, and the scorching heat,
The wearied youth was one day led by fate:
Down on his face to drink the spring he lies,
But as his image in that glass he spies,
He drinks in passion deeper at his eyes.
His own reflection works his wild desire,
And he himself sets his own self on fire:
Fix'd as some statue, he preserves his place,
Intent his looks, and motionless his face;
Deep thro' the spring his eye-balls dart their beams,
Like midnight stars that twinkle in the streams.
His iv'ry neck the crystal mirrow shows,
His waving hair above the surface flows,
His cheeks reflect the lily and the rose.
His own perfection all his passions mov'd,
He loves himself who for himself was lov'd;
Who seeks, is sought; who kindles the desires,
Is scorch'd himself; who is admir'd, admires.
Oft would he the deceitful spring embrace,
And seek to fasten on that lovely face
Oft with his down-thrust arms he thought to fold
About that neck that still deludes his hold,
He gets no kisses from those coz'n'ng lips;
His arms grasp nothing; from himself he slips;
He knows not what he views, and yet pursues
His desp'rate love, and burns for what he views.
"Catch not so fondly at a fleeting shade,
And be no longer by yourself betray'd;
It borrows all it has from you alone,
And it can boast of nothing of its own:
With you it comes, with you it stays, and so
Would go away, had you the power to go."
Neither for sleep nor hunger would he move,
But gazing still augments his hopeless love;
Still o'er the spring lie keeps his bending head,
Still with that flatt'ring form his eyes lie fed,
And silently surveys the treacherous shade.
To the deaf woods at length his grief he vents,
And in these words the wretched youth laments:
Tell me, ye hills, and dales, and neighboring groves,
You that are conscious of so many loves;
Say, have you ever seen a lover pine
Like me, or ever knew a love like mine ?
I know not whence this sudden flame should come,
I like and see, but see I know not whom;
What grieves me more, no rocks, nor rolling seas,
Nor strong-wall'd cities, nor untrodden ways,
Only a slender silver stream destroys,
And casts the bar between our sundred joys;
E'en he too seems to feel an equal flame,
The same his passion, his desires the same;
As oft as I my longing lips incline
To join with his, his mouth to meet with mine.
So near our faces and our mouths approach,
That almost to ourselves we seem to touch.
Come forth, whoe'er thou art, and do not fly
From one so passionately fond as I;
I've nothing to deserve your just disdain,
But have been lov'd, as I love you, in vain.
Yet all the signs of mutual love you give,
And my poor hopes in all your actions live;
When in the stream our hands I strive to join,
Yours straight ascend, and half way grasp at mine.
You smile my smiles; when I a tear let fall,
You shed another, and consent in all;
And when I speak, your lovely lips appear
To utter something which I cannot hear.
Alas! 'tis I myself; too late I see,
My own deceitful shade has ruin'd me;
With a mad passion for myself I'm curs'd,
And bear about those flames I kindled first.
In so perplex'd a case, what can I do ?
Ask, or be ask'd? shall I be woo'd, or woo?
All that I wish, I have ; what would I more?
Ah ! 'tis my too great plenty makes me poor.
Divide me from myself, ye powers divine,
Nor let his being intermix with mine!
All that I love and wish for, now retake;
A strange request for one in love to make!
I feel my strength decay with inward grief,
And hope to lose my sorrows with my life;
Nor would I mourn my own untimely fate,
Were he I love allow'd a longer date:
This makes me at my cruel stars repine,
That his much dearer life must end with mine.'
This said, again he turns his wat'ry face,
And gazes wildly in the crystal glass,
While streaming tears from his full eye-lids fell,
And drop by drop rais'd circles in the well;
The several rings larger and larger spread,
And by degrees dispers'd the fleeting shade,
Which when perceiv'd, "Oh, whither would you go?
(He cries,) ah! whither, whither fly you now?
Stay, lovely shade, do not so cruel prove,
In leaving me, who to distraction love;
Let me still see what ne'er can be possess'd,
And with the sight alone my phrensy feast."
Now frantic with his grief, his robe he tears,
And tokens of his rage his bosom bears;
The cruel wounds on his pure body show,
Like crimson mingling with the whitest snow;
Like apples with vermilion-circle's stripe,
Or a fair bunch of grapes not fully ripe.
But when he looks and sees the wounds he made,
Writ on the bosom of the charming shade,
His sorrows would admit of no relief,
But all his sense was swallow'd in his grief.
As wax, near any kindled fuel plac'd, Melts,
and is sensibly perceiv'd to waste;
As morning frosts are found to thaw away,
When once the sun begins to warm the day;
So the fond youth dissolves in hopeless fires,
And by degrees consumes in vain desires.
His lovely cheeks now lost their white and red,
Diminish'd was his strength, his beauty fled;
His body from its just proportions fell,
Which the scorn'd Echo lately lov'd so well
Yet though her first resentments she retaind,
And still remember'd how she was disdain'd,
She sigh'd, and when the wretched lover cried,
"Alas! alas!" the woful nymph replied.
Then when, with cruel blows his hands would wound
His tender breast, she still restor'd the sound.
Now hanging o'er the spring his drooping head,
With a sad sigh these lying words lie said:
"Ah! boy, belov'd in vain!" through all the plain
Echo resounds, " Ah! boy, belov'd in vain!"
"Farewell," he cries, and with that word he died;
"Farewell!" the miserable nymph replied.
Now pale and breathless on the grass he lies,
For death had shut his self-admiring eyes;
Now wafted over to the Stygian coast,
The waters there reflect his wandering ghost;
In loud laments his weeping sisters mourn,
Which Echo makes the neighb'ring hills return.
All signs of desp'rate grief the nymphs express,
Great is the moan, yet is not Echo's less.
Charles Hopkins, ed.
This text is from: P. Ovidius Naso, History of Love. Cited Jan 2003 from The Perseus Project URL below.
Από τις Θεσπιές, ερωτεύτηκε τον εαυτό του όταν είδε το είδωλό του στα νερά μιας πηγής (Παυσ. 9.31.7), βλ. Perseus Project
Οι 50 κόρες του Θέσπιου που έσμιξαν με τον Ηρακλή. (Alt. Search: Thespiadai, Thespiades)
ΘΗΒΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Megara, Hercules' First Wife
After defeating the Minyans at Orchomenos, King Creon offered his eldest daughter, Megara, to Hercules as a bride in reward for his prowess in battle. Together, Hercules and Megara had anywhere between three and eight children. Although many different versions of Hercules' doomed marriage to Megara survive, Euripides' Heracles is the most popular account. There still remains much debate surrounding the sequencing of events.
According to Euripides, when Hercules returned home from his trip to the underworld to fetch Cerberus, he found Greece in chaos. During his absence, Lycus had come to Eubea to overthrow Creon and murdered him. At the precise moment of Hercules' return, Lycus was about to murder Megara and their children. Hercules rushed to the defense of his family and slew Lycus with an arrow. Just as Hercules was about to sacrifice to Zeus, however, Hera interfered, causing Hercules to fall into a state of delusion and rage. Hercules shot their children with his arrows, believing them to be Eurystheus' sons and not his own. (Although Apollodoros reports that Megara escaped and married Iolaus, Euripides reports that Hercules shot Megara too.) As Hercules was about to kill his own adopted father, Amphitryton, thinking him to be Eurystheus' father Sthenelus, Athena intervened and pelted Hercules on the chest with a rock, knocking him out cold and sending him into a deep sleep. Once Hercules awoke and realized what he had done, he was horrified by his actions and wanted to commit suicide. Luckily his friend Theseus was there to calm him down, eventually convincing Hercules to go into exile.
Traditionally, Hercules' momentary insanity is explained by Hera's desire to make Hercules commit a crime that would require atonement. Some versions say that following the murders, Hercules traveled to Delphi, and was instructed by the oracle to go to Tiryns and to serve Eurystheus for twelve years and perform any tasks that he might ask of him. If Hercules would complete these tasks and serve his sentence to Eurystheus in full, Hercules would be made immortal. The tasks that followed were to be known later as the labors of Hercules.
This text is cited July 2004 from Perseus Project URL bellow, which contains interesting hyperlinks
Μεγάρα. Κόρη του Κρέοντα. Είχε παντρευτεί τον Ηρακλή ο οποίος έκαψε τα παιδιά τους.
Γιος του Σπαρτού Εχίνου και της Αγαύης. Τον σκότωσε η μητέρα του πάνω στον παροξυσμό της Διονυσιακής λατρείας.
Pentheus. The son of Echion by Agave, daughter of Cadmus. He was the successor of Cadmus as king of Thebes, and on the introduction of the Bacchic worship resisted it. It is said that Pentheus concealed himself in a tree in order to witness secretly the orgies of the Bacchanals, and on being discovered by them was taken for a wild beast, and torn in pieces by his own mother and his two sisters, Ino and Autonoe, in their Bacchic frenzy. The scene of this occurrence was said to be Mount Cithaeron or Mount Parnassus. The story forms the subject of the Bacchae of Euripides. The Corinthians had a tradition that the tree in which Pentheus hid was afterwards carved into images of the god Dionysus and worshipped (Pausan. ii. 6, 6). Hence some have tried to connect the story of Pentheus with the primitive tree-worship.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Agave. The daughter of Cadmus and Harmonia. Her sisters were Autonoe, Ino
and Semele, and she also had a brother: Polydoros. She was married to Echion,
who was one of the Sparti who had been born out of the dragon's teeth that Cadmus
had sown when founding Thebes. Together with Echion she had a son: Pentheus.
When Semele was killed after she had gotten pregnant with Zeus, Agave
and her sisters spread the rumour that their sister had been promiscuous. They
said that Semele had been so ashamed of being pregnant that she said that she
had slept with a god. Therefore, the sisters said, she got what she deserved.
Semele's child, Dionysus, had been saved, and Agave and her sisters
were to become his followers. Pentheus, who was curious to see what his sisters
were up to in the forests, hid in a tree one day and spied on them. When they
discovered him they tore him to pieces, but were forced to worship the tree afterwards.
Agave was later to go with her father to Illyria
where she married the king Lycotherses. She later killed him so that her father
could take the throne.
This text is cited Sept 2003 from the In2Greece URL below.
Agave (Agaue). A daughter of Cadmus, and wife of the Spartan Echion, by whom she became the mother of Pentheus, who succeeded his grandfather Cadmus as king of Thebes. Agave was the sister of Autonoe, Ino, and Semele (Apollod. iii.4.2), and when Semele, during her pregnancy with Dionysus, was destroyed by the sight of the splendour of Zeus, her sisters spread the report that she had only endeavoured to conceal her guilt, by pretending that Zeus was the father of her child, and that her destruction was a just punishment for her falsehood. This calumny was afterwards most severely avenged upon Agave. For, after Dionysus, the son of Semele, had traversed the world, he came to Thebes and compelled the women to celebrate his Dionysiac festivals on mount Cithaeron. Pentheus wishing to prevent [p. 67] or stop these riotous proceedings, went himself to mount Cithaeron, but was torn to pieces there by his own mother Agave, who in her frenzy believed him to be a wild beast (Apollod. iii. 5.2; Ov. Met. iii. 725). Hyginus (Fab. 240, 254) makes Agave, after this deed, go to Illyria and marry king Lycotherses, whom however she afterwards killed in order to gain his kingdom for her father Cadmus. This account is manifestly transplaced by Hyginus, and must have belonged to an earlier part of the story of Agave.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Sep 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Ο Εχίων ήταν ένας από τους Σπαρτούς. Παντρεύτηκε την Αγαύη, κόρη του βασιλιά των Θηβών Κάδμου και απέκτησαν τον Πενθέα, τον οποίο η Αγαύη σκότωσε μέσα σε ιερή έκσταση κατά τη διάρκεια τελετών προς τιμήν του Διονύσου.
Echion, one of the five surviving Spartae that had grown up from the dragon's teeth, which Cadmus had sown. (Apollod. iii. 4.1; Hygin. Fab. 178; Ov. Met. iii. 126.) He was married to Agave, by whom he became the father of Pentheus. (Apollod. iii. 5.2.) He is said to have dedicated a temple of Cybele in Boeotia, and to have assisted Cadmus in the building of Thebes. (Ov. Met. x. 68.6.)
Πληροφορίες Σύνταξης:
Στη Θήβα διαδραματίζεται η υπόθεση της τραγωδίας του Ευριπίδη "Βάκχαι", το(α) ηλεκτρονικό(ά) κείμενο(α) της οποίας παρατίθε(ν)ται στην Ελλάδα (αρχαία χώρα) στην κατηγορία Αρχαία Ελληνική Γραμματεία.
Ηταν οι: Χθόνιος, Υπερήνωρ, Πέλωρος, Ουδαίος, Εχίων. Ο Κάδμος, μετά από συμβουλή της Αθηνάς για να αυξήσει τον πληθυσμό, έσπειρε τα δόντια του δράκοντα που σκότωσε και φύτρωσαν οι Σπαρτοί, όντα-τέρατα. Τους πέταξε μια πέτρα ανάμεσά τους και αλληλοεξοντώθηκαν εκτός από τους 5 που έγιναν οι αρχηγοί των ευγενών οικογενειών της Θήβας.
Sparti (spartoi, "the men sown"). The men in full armour who sprang up from the teeth of the dragon of Ares when sown by Cadmus. On their birth they immediately fought with one another, till only five remained. The survivors helped Cadmus to found Thebes, and were the ancestors of the Theban nobility.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Λέγονταν: Ηλεκτρίδαι, Προιτίδαι, Νηϊται, Κραουνέαι, Υψισται, Ωγωγίαι, Ομολοϊδες. Ο μύθος παραδίδει ότι τα τείχη της πόλης χτίστηκαν από τους ήχους της εφτάχορδης λύρας του Αμφίωνα.
In the circuit of the ancient wall of Thebes were gates seven in number, and these remain to-day. One got its name, I learned, from Electra, the sister of Cadmus, and another, the Proetidian, from a native of Thebes. He was Proetus, but I found it difficult to discover his date and lineage. The Neistan gate, they say, got its name for the following reason. The last of the harp's strings they call nete, and Amphion invented it, they say, at this gate. I have also heard that the son of Zethus, the brother of Amphion, was named Neis, and that after him was this gate called. The Crenaean gate and the Hypsistan they so name for the following reason. . . and by the Hypsistan is a sanctuary of Zeus surnamed Hypsistus (Most High ). Next after these gates is the one called Ogygian, and lastly the Homoloid gate. It appeared to me too that the name of the last was the most recent, and that of the Ogygian the most ancient. The name Homoloid is derived, they say, from the following circumstance. When the Thebans were beaten in battle by the Argives near Glisas, most of them withdrew along with Laodamas, the son of Eteocles. A portion of them shrank from the journey to Illyria, and turning aside to Thessaly they seized Homole, the most fertile and best-watered of the Thessalian mountains. When they were recalled to their homes by Thersander, the son of Polyneices, they called the gate, through which they passed on their return, the Homoloid gate after Homole. (Paus. 9.8.4)
This extract is from: Pausanias. Description of Greece (ed. W.H.S. Jones, Litt.D., & H.A. Ormerod, 1918). Cited Oct 2002 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Η Νιόβη ήταν σύζυγος του Αμφίωνα και βασίλισσα των Θηβών. Σε κάποια γιορτή προς τιμήν της Λητούς, η Νιόβη περηφανεύτηκε για τα 14 παιδιά της και κορόιδεψε τη Λητώ που είχε μόνο δύο, τον Απόλλωνα και την Αρτεμη. Η Λητώ για να την τιμωρήσει έβαλε τα δύο της παιδιά (που και τα δύο ήταν θεοί) να σκοτώσουν όλα τα παιδιά της Νιόβης. Εκείνη από τη θλίψη της πήγε στο βουνό Σίπυλο, όπου έγινε βράχος και όπου από τα ασταμάτητα δάκρυά της ανάβλυσε πηγή.
Niobe. The daughter of Tantalus and Dione. She was the sister of Pelops
and wife of Amphion of Thebes. Like her father, she stood in close connection
with the gods, especially with Leto, the wife of Zeus, and fell into misfortune
by her own arrogance. In her maternal pride for her numerous progeny of six sons
and six daughters, the ill-fated woman ventured to compare herself to Leto, who
had only two children. To punish this presumption Apollo and Artemis slew with
their arrows all Niobe's children in their parents' palace. For nine days they
lay in their blood without any one to bury them, for Zeus had changed all people
into stone. On the tenth day the gods buried them. Niobe, who was changed to stone
on the lonely hills of Sipylus, could not, even in this form, forget her sorrow.
So runs Homer's account (Il. xxiv. 612), in which we have the earliest reference
to "a colossal relief roughly carved on the rocks" of Mount Sipylus,
in Lydia, the face of which is washed by a stream in such a manner that it appears
to be weeping (cf. Jebb on Soph. Antig. 831). Pausanias (i. 21, 5) declares that
he saw this relief which modern archaeologists now regard as referable to the
art of the Hittites.
The accounts of later writers vary greatly in respect of the number
of the daughters of Niobe and of the scene of her death. Sometimes the spot where
the disaster occurs is Lydia, sometimes Thebes, where, moreover, the grave of
Niobe's children was pointed out; the sons perish in the chase, or on the race-course,
while the daughters die in the royal palace at Thebes, or at the Niobe. This story
describes Niobe as returning from Thebes to her home on Sipylus, and as there
changed into a stone by Zeus, at her own entreaty. The fate of Niobe was often,
in ancient times, the theme both of poetry and of art. The group of the children
of Niobe, discovered at Rome, near the Lateran Church, in 1583, and now (since
1775) at Florence, is well known; it is probably the Roman copy of a Greek work
which stood in Pliny's time in a temple of Apollo at Rome, and with regard to
which it was a mooted point with the ancients whether it was from the hand of
Scopas or of Praxiteles (Pliny, H. N. xxxvi. 28).
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
1. Amphion, son of Amphion and Niobe, survives his brothers. 2. Amyclas, son of Amphion and Niobe, survives his brothers. 3. Meliboea, daughter of Amphion and Niobe, survives her sisters, her name changed to Chloris.
Ilioneus, a son of Amphion and Niobe, whom Apollo would have liked to save, because he was praying; but the arrow was no longer under the control of the god. (Ov. Met. vi. 261)
Οταν οι Θηβαίοι επρόκειτο να αρχίσουν πόλεμο με τους Ορχομένιους, το μαντείο έδωσε χρησμό πως για να νικήσουν έπρεπε να θυσιαστεί με τη θέλησή του ο πολίτης με την πιο ευγενική καταγωγή. Ο Αντίποινος, που τύχαινε να είναι τέτοιος πολίτης, δεν ήθελε να θυσιαστεί. Δεν ίσχυε όμως το ίδιο και για τις κόρες του, Ανδρόκλεια και Αληίδα, οι οποίες οικιοθελώς έδωσαν τη ζωή τους για την πατρίδα τους (Παυσ. 9,17,1).
Echion. One of the heroes who sprang from the dragon's teeth sown by Cadmus. He was the husband of Agave and father of Pentheus, who is hence called Echionides.
Agave (Agaue). Daughter of Cadmus and wife of Echion. She, with other women, in a bacchanalian frenzy, tore to pieces her own son PentheusThis text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Ο Κάανθος και η Μελία ήταν αδέρφια, παιδιά του Ωκεανού. Κάποια μέρα η Μελία έφυγε από το σπίτι και ο Ωκεανός είπε στον αδερφό της να πάει να τη βρεί. Εκείνος τη βρήκε, αλλά είδε ότι την είχε κλέψει ο Απόλλωνας. Ξέροντας ότι δε θα μπορούσε να πάρει την αδερφή του από το θεό, ο Κάανθος έβαλε φωτιά στο Ιερό του Απόλλωνα, ο οποίος στη συνέχεια τον σκότωσε.
Caanthus (Kaanthos), a son of Oceanus and brother of Melia. He was sent out by
his father in search of his sister who had been carried off, and when he found
that she was in the possession of Apollo, and that it was impossible to rescue
her from his hands, he threw fire into the sacred grove of Apollo, called the
Ismenium. The god then killed Caanthus with an arrow. His tomb was shewn by the
Thebans on the spot where he had been killed, near the river Ismenius. (Paus.
ix. 10.5)
Φαρμακίδες έλεγαν στη Θήβα τους θηλυκούς δαίμονες του τοκετού. Αυτούς τους δαίμονες λοιπόν είχε στείλει η Ηρα στην Αλκμήνη για να μην την αφήσουν να γεννήσει το μωρό του Δία. Η κόρη του Τειρεσία, όμως, η Ιστορίς, σκέφτηκε ένα τέχνασμα για να φύγουν οι Φαρμακίδες. Αρχισε να φωνάζει χαρούμενη, δήθεν γιατί η Αλκμήνη είχε γεννήσει. Οι Φαρμακίδες πίστεψαν πράγματι ότι είχαν αποτύχει στην αποστολή τους και έφυγαν. Ετσι η Αλκμήνη γέννησε τον Ηρακλή (Παυσ. 9,11,3).
Historis, a daughter of Teiresias, and engaged in the service of Alcmene. By her cry that Alcmene had already given birth, she induced the Pharmacides to withdraw, and thus enabled her mistress to give birth to Heracles. (Paus. ix. 11. 3.) Some attribute this friendly act to Galinthias, the daughter of Proetus of Thebes.
From Apollodorus LIBRARY Book III (and epitome). Translated by J. G. Frazer, 1921
ΚΗΦΙΣΟΣ (Ποταμός) ΒΟΙΩΤΙΑ
Seven stades from Orchomenus is a temple of Heracles with a small image. Here is the source of the river Melas (black ), one of the streams running into the Cephisian Lake. The lake at all times covers the greater part of the Orchomenian territory, but in the winter season, after the south-west wind has generally prevailed, the water spreads over a yet greater extent of the territory.The Thebans declare that the river Cephisus was diverted into the Orchomenian plain by Heracles, and that for a time it passed under the mountain and entered the sea, until Heracles blocked up the chasm through the mountain. Now Homer too knows that the Cephisian Lake was a lake of itself, and not made by Heracles.
ΚΙΘΑΙΡΩΝ (Βουνό) ΒΟΙΩΤΙΑ
Son of Echion and Agave, king of Thebes, tries to stop the Bacchic orgies, is torn to pieces by his mother, insults Dionysus and is torn to pieces by Bacchanals on Mt. Cithaeron.
Ο Ακταίων ήταν γιος του Αρισταίου και της Αυτονόης. Κάποια μέρα είδε την Αρτεμη ενώ αυτή έκανε μπάνιο. Για να τον τιμωρήσει γι' αυτή του την ασέβεια η θεά έβαλε τα σκυλιά του να τον κατασπαράξουν.
Actaeon (Aktaion). Son of Aristaeus and Autonoe, a daughter of Cadmus. He was trained in the art of hunting by the centaur Cheiron, and was afterwards torn to pieces by his own 50 hounds on mount Cithaeron. The names of these hounds are given by Ovid (Met. iii. 206, &c.) and Hyginus. (Fab. 181; comp. Stat. Theb. ii. 203). The cause of this misfortune is differently stated: according to some accounts it was because he had seen Artemis while she was bathing in the vale of Gargaphia, on the discovery of which the goddess changed him into a stag, in which form he was torn to pieces by his own dogs. (Ov. Met. iii. 155, &c.; Hygin. Fab. 181; Callim. h. in Pallad. 110). Others relate that he provoked the anger of the goddess by his boasting that he excelled her in hunting, or by his using for a feast the game which was destined as a sacrifice to her. (Eurip. Bacch. 320; Diod. iv. 81). A third account stated that he was killed by his dogs at the command of Zeus, because he sued for the hand of Semele. (Acusilaus, ap. Apollod. iii. 4.4). Pausanias (ix. 2.3) saw near Orchomenos the rock on which Actaeon used to rest when he was fatigued by hunting, and from which he had seen Artemis in the bath; but he is of opinion that the whole story arose from the circumstance that Actaeon was destroyed by his dogs in a natural fit of madness. Palaephatus (s. v. Actaeon) gives an absurd and trivial explanation of it. According to the Orchomenian tradition the rock of Actaeon was haunted by his spectre, and the oracle of Delphi commanded the Orchomenians to bury the remains of the hero, which they might happen to find, and fix an iron image of him upon the rock. This image still existed in the time of Pausanias (ix. 38.4), and the Orchomenians offered annual sacrifices to Actaeon in that place. The manner in which Actaeon and his mother were painted by Polygnotus in the Lesche of Delphi, is described by Pausanias.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Sep 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΚΟΡΩΝΕΙΑ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ο μύθος έλεγε ότι η Ιοδάμα πέτρωσε όταν της παρουσιάστηκε η Αθηνά με το κεφάλι της Μέδουσας στο χιτώνα της. Από τότε κάθε μέρα μια γυναίκα άναβε φωτιά στο βωμό της Ιοδάμας, λέγοντας τρεις φορές στη βοιωτική διάλεκτο ότι η Ιοδάμα ζει και ζητάει φωτιά (Παυσ. 9,34,2).
ΟΡΧΟΜΕΝΟΣ (Αρχαιολογικός χώρος) ΒΟΙΩΤΙΑ
Ο Φρίξος και η Ελλη, παιδιά του Αθάμαντα και της Νεφέλης, κινδύνεψαν να πεθάνουν όταν η Ινώ, δεύτερη γυναίκα του πατέρα τους, τον έπεισε να θυσιάσει τα παιδιά για να σωθεί ο τόπος από το λιμό. Η μητέρα τους έστειλε ένα χρυσό φτερωτό κριάρι για να τα πάρει από 'κεί. Ο Φρίξος έφτασε στην Κολχίδα, η Ελλη όμως έπεσε στη θάλασσα στον από τότε ονομαζόμενο Ελλήσποντο.
Phrixus, (Phrixos). A son of Athamas and Nephele and brother of Helle. In consequence of the intrigues of his stepmother, Ino, he was to be sacrificed to Zeus; but Nephele rescued her two children, who rode away through the air upon the ram with the golden fleece, the gift of Hermes. Between Sigeum and the Chersonesus, Helle fell into the sea which was called after her the Hellespont; but Phrixus arrived in safety in Colchis, the kingdom of Aeetes, who gave him his daughter Chalciope in marriage. Phrixus sacrificed the ram, which had carried him, to Zeus Phyxius or Laphystius, and gave its fleece to Aeetes, who fastened it to an oak-tree in the grove of Ares. This fleece was afterwards carried away by Iason and the Argonauts. By Chalciope Phrixus became the father of Argus, Melas, Phrontis, Cytisorus, and Presbon. Phrixus either died of old age in the kingdom of Aeetes, or was killed by Aeetes in consequence of an oracle, or returned to Orchomenus, in the country of the Minyans.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Helle, a daughter of Athainas and Nephele, and sister of Phrixus. (Apollod. i.
9.1; Apollon. Rhod. i. 927; Ov. Fast. iv. 909, Met. xi. 195.) When Phrixus was
to be sacrificed, Nephele rescued her two children, who rode away through the
air upon the ram with the golden fleece, the gift of Hermes, but, between Sigeium
and the Chersonesus, Helle fell into the sea, which was hence called the sea of
Helle (Hellespont; Aeschyl. Pers. 70, 875). Her tomb was shown near Pactya, on
the Hellespont. (Herod. vii. 57)
Biadike, or, as some MSS. call her, Demodice, the wife of Creteus, who on account of her love for Phrixus meeting with no return, accused him before Athamas. Athamas therefore wanted to kill his son, but he was saved by Nephele. (Hygin. Poet. Astr. ii. 20; Schol. ad Pind. Pyth. iv. 288)
ΠΛΑΤΑΙΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ηταν γιος της Αυτονόης, της κόρης του Κάδμου. Oταν κουραζόταν από το κυνήγι ξάπλωνε στο βράχο, που ονομάστηκε "κρεβάτι του Ακταίωνα". Μια φορά πήγε να πιει νερό στην πηγή της Αρτεμης και είδε γυμνή τη θεά που λουζότανε. Για να τον τιμωρήσει η θεά έστρεψε εναντίον του τα πενήντα σκυλιά του, τα οποία και τον κατασπάραξαν. Ο Στησίχορος συμπληρώνει ότι τον είχε ντύσει πριν με δέρμα ελαφιού και ότι το έκανε για να μη παντρευτεί τη Σεμέλη (Παυσ. 9,2,3).
Η Ηρα είχε θυμώσει με το Δία και για να τον αποφύγει είχε κρυφτεί στο όρος Κιθαιρώνα. Ο βασιλιάς Κιθαιρώνας, τότε, συμβούλεψε το Δία, που δεν ήξερε τι να κάνει, να φτιάξει ένα ξύλινο ομοίωμα γυναίκας (δαίδαλο) και να κάνει πως την παντρεύεται. Ο Δίας ακολούθησε τη συμβουλή του και κατάφερε να ξεγελάσει την Ηρα, η οποία μόλις είδε την πομπή του ψεύτικου γάμου, κατέβηκε αμέσως από τον Κιθαιρώνα. Οταν είδε ότι όλα ήταν ένα κόλπο του Δία για να την ξανακερδίσει χάρηκε και συμφιλιώθηκε μαζί του.
ΠΟΤΝΙΑΙ (Αρχαία πόλη) ΘΗΒΑ
Γιος του Σίσυφου, που κατασπαράχθηκε από τις φοράδες του τις οποίες για να γίνουν άγριες τις έτρεφε με ανθρώπινο κρέας, με σκοπό τη νίκη του στις αρματοδρoμίες. Τελικά τον νίκησε ο Ιόλαος. Η Αφροδίτη, επειδή άφηνε τις φοράδες του να σμίξουν με άλογα, τις υποκίνησε να τον κατασπαράξουν. Πεθαίνοντας έγινε δαίμονας που τρόμαζε τα άλογα στους αγώνες.
Glaucus, (Glaukos). A grandson of Aeolus, son of Sisyphus and Merope, and father of Bellerophontes. (Hom. Il. vi. 154; Apollod. i. 9.3; Paus. ii. 4.2.) He lived at Potniae, despised the power of Aphrodite, and did not allow his mares to breed, that they might be the stronger for the horse race. According to others, he fed them with human flesh, for the purpose of making them spirited and warlike. This excited the anger of Aphrodite or the gods in general, who punished him in this way:--when Acastus celebrated the funeral games of his father, Pelias, at lolcus, Glaucus took part in them with a charict and four horses; but the animals were frightened and upset the chariot. (Paus. iii. 18.9, v. 17.4; Apollod. i. 9.28; Nonn. Dionys. xi. 143.) According to others, they tore Glaucus to pieces, having drunk from the water of a sacred well in Boeotia, in consequence of which they were seized with madness; others, again, describe this madness as the consequence of their having eaten a herb called hippomanes. (Hygin. Fab. 250, 273; School. ad Eurip. Or. 318, Phoen. 1159; Strab.; Eustath. ad Hom.; Etym. Magn.; Paus. ix. 8.1; Aelian, H. A. xv. 25; Virg. Georg. iii. 267.) It was believed on the Corinthian isthmus that it was haunted by the shade of Glaucus, who frightened the horses during the race, and was therefore called taraxippos. (Paus. vi 20.9.) Glaucus of Potniae (Glaukos Potnieus) was the title of one of Aeschylus' lost tragedies. (Welcker, Die Aeschyl. Triloa. n 561 Nachtrag, Die Griech. Tragoed. vol. i.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Glaucus (Glaukos). A son of Sisyphus, king of Corinth, by Mero pe, the daughter of Atlas, born at Potniae, a village of Boeotia. According to one account, he restrained his mares from having intercourse with the stallions; upon which Aphrodite inspired the former with such fury that they tore his body to pieces as he returned from the games which Adrastus had celebrated in honour of his father. Another version of the story makes them to have run mad after eating a certain plant at Potniae (Etymol. Mag. s. v. Potniades; Hyg. Fab.250; Georg.iii. 268).
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Jan 2003 from The Perseus Project URL below, which contains interesting hyperlinks
ΣΚΩΛΟΣ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Agave, (Agaue). Daughter of Cadmus and wife of Echion. She,
with other women, in a bacchanalian frenzy, tore to pieces her own son Pentheus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Στη Σκώλο κατασπάραξαν οι Μαινάδες τον Πενθέα (Στράβ. 9,2,23). Περισσότερες πληροφορίες για το μύθο βλ. Αρχαία Θήβα, Μυθολογία Αρχαίοι Μύθοι.
ΤΑΝΑΓΡΑ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Υπάρχουν δύο παραδόσεις σχετικά με το θαλάσσιο τέρας Τρίτωνα. Η πρώτη έλεγε πως επιτέθηκε στις γυναίκες που είχαν πάει στη θάλασσα για τον καθαρμό πριν τις ιεροπραξίες για το Διόνυσο, αλλά ο Διόνυσος τις έσωσε νικώντας τον Τρίτωνα σε αγώνα. Σύμφωνα με τη δεύτερη παράδοση ο Τρίτων επιτίθονταν στα ζώα που πήγαιναν στη θάλασσα, καθώς και στα μικρά πλοία. Οι Ταναγραίοι κατάφεραν να τον μεθύσουν αφήνοντάς του ένα κρατήρα γεμάτο κρασί για να πιει κι όταν, μεθυσμένος πια, κοιμήθηκε, κάποιος του έκοψε το κεφάλι, γι' αυτό και παντού παριστάνεται ακέφαλος (Παυσ. 9,20,4).
ΤΕΥΜΗΣΣΟΣ (Αρχαία πόλη) ΘΗΒΕΣ
Ο μύθος έλεγε ότι ο Διόνυσος είχε οργιστεί με τους Θηβαίους και γι' αυτό τους έστειλε μια αλεπού να καταστρέφει τη χώρα τους. Για ν΄αποφύγουν τις καταστροφές οι Θηβαίοι έπρεπε κάθε μήνα να εκθέτουν ένα παιδί για την αλεπού. Για να τελειώσει αυτό το κακό ο Αμφιτρύων πήρε το σκυλί που είχε δώσει στην Πρόκρη η Αρτεμις για να κυνηγήσει την αλεπού. Πριν όμως πιάσει ο σκύλος την αλεπού ο Δίας απολίθωσε και τα δύο ζώα (Παυσ. 9,19,1).
ΑΛΑΛΚΟΜΕΝΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Αυτόχθων του τόπου, αναδύθηκε από την λίμνη Κωπαϊδα (τότε Καφισίς), ανέθρεψε την Αθηνά και ίδρυσε το ναό της Αθηνάς Αλαλκομενηίδος, το αρχαιότερο ιερό της θεάς.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited April 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΘΗΒΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ο πρώτος βασιλιάς των Θηβών, αυτόχθονας. Οι ποιητές έλεγαν τις Θήβες "ωγύγιαι" (Παυσ. 9,5,1). Το όνομα ώγυγος (=πολύ παλιός) δίνονταν στον "πρώτο", όπως και ωγύγιαι Θήβαι σημαίνει "πανάρχαιες Θήβες". Εζησε τον κατακλυσμό του Δευκαλίωνα και ήταν πατέρας του Κάδμου και του Φοίνικα. Μία από τις επτά πύλες της πόλης πήρε το όνομά του.
Ogyges (Oguges) or Ogygus. Son of Boeotus, and the first ruler of Thebes, which was called after him Ogygia. In his reign a great deluge is said to have occurred. The name of Ogyges is also connected with Attic story, for in Attica an Ogygian flood is likewise mentioned. He was said to be the father of the Athenian hero Eleusis. From Ogyges the Thebans are called by the poets Ogygidae, and Ogygius is used in the sense of Theban.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΠΛΑΤΑΙΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ο Παυσανίας (9,1,1) παραδίδει ότι οι κατοικοι του τόπου ήσαν αυτόχθονες.
ΔΑΥΛΙΣ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ο Τηρεύς καταγόταν από την Βιζύη της Θράκης. Η Πρόκνη ήταν κόρη του Πανδίονα, βασιληά της Αττικής..
Tereus. A son of Ares and king of the Thracians in Daulis. He afterwards reigned in Phocis. Pandion, king of Attica, who had two daughters, Philomela and Procne, 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 in the country, that he might dishonour her sister Philomela, whom he deceived by saying that Procne was dead. At the same time he deprived Philomela of her tongue. Philomela, however, soon learned the truth, and made it known to her sister by a few words which she wove into a peplus. Procne thereupon killed her own son Itys, and served up the flesh of the child in a dish before Tereus. She 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 hoopoe. According to some, Procne became a swallow, Philomela a nightingale, and Tereus a hawk. It is clear that this story is a development of the older myth about Aedon, daughter of Pandareus, and that the plaintive song of the nightingale had much to do with its origin.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Procne (Prokne). A daughter of the Athenian king Pandion and Zeuxippe, sister of Philomela. She was given in marriage by her father to the Thracian prince Tereus, in Daulis near Parnassus, in return for assistance given him in war. Tereus became by her the father of Itys. Pretending that his wife Procne was dead, Tereus brought her sister Philomela from Athens, and ravished her on the way. He then cut out her tongue that she might be unable to inform against him, and concealed her in a grove on Parnassus; but the unfortunate girl contrived to inform her sister of what had happened by a robe, into which she ingeniously wove the story of her fate. Taking the opportunity of a feast of Dionysus in Parnassus, Procne went in quest of her sister, and agreed with her on a bloody revenge. They slew the boy Itys, and served him up to his father to eat. When Tereus learned the outrage, and was on the point of slaying the sisters, the gods changed him into a hoopoe or hawk, Procne into a nightingale, and Philomela into a swallow, or (according to another version) Procne into a swallow, and Philomela into a nightingale.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Tereus and Procne : Perseus Project
ΘΗΒΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Γιος του Κάδμου και της Αρμονίας, πατέρας του Λάβδακου. Διαδέχθηκε τον πατέρα του στη βασιλεία, όταν αυτός μαζί με την Αρμονία αποσύρθηκε στην Ιλλυρία.
Polydorus: Perseus Project index.
Γιος του Χθονίου, πατέρας της Νυκτηϊδος ή της Αντιόπης ή της Καλλιστούς, αδελφός του Λύκου.
Nycteus (Nukteus). Son of Hyrieus and Clonia and father of Antiope, who is hence called Nycteis. Antiope was carried off by Epopeus, king of Sicyon; whereupon Nycteus, who governed Thebes, as the guardian of Labdacus, invaded Sicyon with a Theban army. Nycteus was defeated, and died of his wounds, leaving his brother Lycus guardian of Labdacus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Lycus; son of Hyrieus, brother of Nycteus, banished for murder, settles at Hyria, comes to Thebes and usurps the kingdom, regent of Thebes for Labdacus and Laius, charged by Nycteus to recover Antiope, captures Sicyon and recovers Antiope, illtreats Antiope, and is killed by her sons Amphion and Zethus. Dirce; illtreats Antiope, honours Dionysus, is tied by Antiope's sons to a bull, her body thrown into a spring, which is called Dirce after her.
Lycus (Lukos). Son of Poseidon and the Pleiad Celaeno, married to Dirce.
He assumed the government of Thebes after his brother Nycteus, for Labdacus,
who was a minor; and, after the death of Labdacus, for his son Laius. He was
either killed by Amphion and Zethus, or (according to another account) handed
the government of Thebes over to them at the behest of Hermes.
Dirce (Dirke). The wife of Lycus, who married her after divorcing his
former wife Antiope. Dirce treated Antiope with great cruelty; and accordingly,
when Amphion and Zethus, the sons of Antiope by Zeus, obtained possession of
Thebes, they took a signal vengeance upon Dirce. They tied her to a wild bull,
which dragged her about till she perished. They then threw her body into a fountain
near Thebes, which was henceforth called the fountain of Dirce. The adjective
Dircaeus is frequently used as equivalent to Boeoticus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Γιος του Πολυδώρου και της Νυκτηίδος, πατέρας του Λάϊου.
Labdacus (Labdakos). A son of Polydorus by Nycteis, the daughter of Nycteus, king of Thebes. His father and mother died during his childhood, and he was left to the care of Nycteus, who, at his death, left his kingdom in the hands of Lycus, with orders to restore it to Labdacus as soon as of age. On succeeding to the throne, Labdacus, like Pentheus, opposed the cult of Bacchus, and underwent a similar fate. He was father to Laius, and his descendants were called Labdacidae.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Labdacus (Labdakos), a son of the Theban king, Polydorus, the son of Cadmus, by Nycteis, who was descended from a Spartan family. Labdacus lost his father at an early age, and was placed under the guardianship of Nycteus, and afterwards under that of Lycus, a brother of Nycteus. When Labdacus had grown up to manhood, Lycus surrendered the government to him; and on the death of Labdacus, which occurred soon after, Lycus again undertook the guardianship of his son Laius, the father of Oedipus. (Paus. ix. 5. Β 2; Eurip. Herc. Fur. 27; Apollod. iii. 5. Β 5)
Labdacidae (Labdakidai), a patronymic from Labdacus, and frequently used not only to designate his children, but his descendants in general, and is therefore applied not only to Oedipus, his son, but to Polyneices, Eteocles, and Antigone. The family of the Labdacidae is particularly famous in ancient story, on account of the misfortunes of all that belonged to it. (Soph. Antig. 560; Stat. Theb. vi. 451, and many other passages.)
Οταν ξεκληρίστηκαν οι οικογένειες του Αμφίωνα και του αδελφού του Ζήθου, επανήλθε στην εξουσία των Θηβών ο Λάιος, γιος του Λάβδακου, σύζυγος της Ιοκάστης και πατέρας του Οιδίποδα.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
Laius (Laios). A son of Labdacus, and father of Oedipus. After his father's death he was placed under the guardianship of Lycus, and on the death of the latter, Laius was obliged to take refuge with Pelops in Peloponnesus. But when Amphion and Zethus, the murderers of Lycus, who had usurped his throne, had lost their lives, Laius returned to Thebes, and ascended the throne of his father. He married Jocaste (Homer calls her Epicaste), and became by her the father of Oedipus, by whom he was slain without being known to him. His body was buried by Damasistratus, king of Plataeae. (Herod. v. 59; Paus. ix. 5. Β§ 2; Apollod. iii. 5. Β§ 5, &c.; Diod. v. 64)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
Γιος του Ετεοκλή, αρχηγός των Θηβαίων κατά των Επιγόνων.
Laodamas. A son of Eteocles, and kin- of Thebes: in his youth he had been under the guardianship of Creon. (Paus. i. 39. Β 2.) It was in his reign that the Epigoni marched against Thebes. Laodamas offered them a battle on the river Glisas, and slew their leader Aegialeus, but he himself was killed by Alcmaeon. (Apollod. iii. 7. Β§ 3.) Others related, that after the battle was lost, Laodamas fled in the night with the remnant of his army, and took refuge in the territory of the Encheleans in Illyricum. (Paus. ix. 5. Β 7; Herod. v. 61.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
Ηταν γιος του Πολυνείκη στον οποίο οι Αργείοι παρέδωσαν την εξουσία μετά την κατάληψη της Θήβας στην Εκστρατεία των Επιγόνων. Ο Θέρσανδρος ξεκίνησε μαζί με τους άλλους Έλληνες στην πρώτη εκστρατεία κατά της Τροίας, όταν από λάθος αποβιβάστηκαν στην Μυσία αντί της Φρυγίας, όπου σε σύγκρουση με τον Τήλεφο το βασιλιά του τόπου, σκοτώθηκε ο Θέρσανδρος.
Thersander (Thersandros). The son of Polynices and Argia, and one of the Epigoni. He went with Agamemnon to Troy, and was slain in that expedition by Telephus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Γιος του Θέσανδρου και της Δημώνασσας, κόρης του Αμφιάραου.
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