Εμφανίζονται 100 (επί συνόλου 109) τίτλοι με αναζήτηση: Μυθολογία για το τοπωνύμιο: "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
Κόρη του Ασωπού και σύζυγος του Ζήθου. Οταν την πόλη επιτρόπευε ο Λύκος, επειδή ο Λάϊος ήταν μικρός, ο Αμφίων και ο Ζήθος γύρισαν από την Εύτρηση, που είχαν ορμητήριο, με στρατό και κατέλαβαν την πόλη. Τότε την οχύρωσαν και την ονόμασαν Θήβαι.
Amphietes or Amphieterus, a surname of Dionysus. (Orph. Hymn. 52. 1, 51. 10.) It is believed that at Athens, where the Dionysiac festivals were held annually, the name signified yearly, while at Thebes, where they were celebrated every third year, it was interpretated to be synonymous with trietes.
Apotrophia, "the expeller", a surname of Aphrodite, under which she was worshipped at Thebes, and which described her as the goddess who expelled from the hearts of men the desire after sinful pleasure and lust. Her worship under this name was believed to have been instituted by Harmonia, together with that of Aphrodite Urania and Pandemos, and the antiquity of her statues confirmed this belief. (Paus. ix. 16.2)
Ismenius. A surname of Apollo at Thebes, who had a temple on the river Ismenus. (Paus. ii. 10. Β 4, iv. 27. Β 4, ix. 10. Β 2, 5.) The sanctuary of the god, at which the Daphnephoria was celebrated, bore the name of Ismenium, and was situated outside the city.
(Sphinx, "the throttler"). A monster borrowed from Egyptian religion and symbolism, originally represented with the body of a winged lion and the breast and head of a human being, and subsequently in still more wonderful forms, as a man or woman with the breast, feet, and claws of a lion, the tail of a serpent, and the wings of a bird; or as a lion in front and a human being behind, with vulture's claws and eagle's wings. The Egyptian sphinxes are oftener male rather than female, and the Great Sphinx was intended to represent the god Hor-em khu or Horus. It is older than the Fourth Dynasty, which began about B.C. 3700. According to Hesiod, Sphinx was the daughter of the Chimaera and Orthrus; according to others, of Echidna and Typhon. Here (or, according to others, Ares or Dionysus), in anger at the crimes of Laius, sent her to Thebes from Ethiopia. She took up her abode on a rock near the city and gave every passer-by the well-known riddle, "What walks on four legs in the morning, on two at noon, and on three in the evening?" She flung from the rock all who could not answer it. When Oedipus explained the riddle rightly, as referring to man in the successive stages of infancy, the prime of life, and old age, she flung herself down from the rock.
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
Sphinx: Perseus Project
Sphinx: Various WebPages
Chariclo, a nymph, the wife of Eueres and mother of Teiresias. It was at her request that Teiresias, who had been blinded by Athena, obtained from this goddess the power to understand the voices of the birds, and to walk with his black staff as safely as if he saw. (Apollod. iii. 6.7; Callim. Hymn. in Pall. 67, &c.)
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
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
Στους παλιότερους μύθους αναφέρονται δύο παιδιά ο Φράστωρ και ο Λαόνυτος, το οποία σκοτώθηκαν στο μυθικό πόλεμο Θηβαίων και Ορχομενίων.
Ο Ετεοκλής και Πολυνείκης που σκοτώθηκαν και οι δύο σε μονομαχία στο έπος Επτά επί Θήβας.
Στους παλιότερους μύθους ο Οιδίποδας μετά το θάνατο της Ιοκάστης παντρεύτηκε την Ευρυγάνεια η Ευρυγάνη, κόρη του Υπέρφαντα, και απέκτησε μαζί της τα 4 παιδιά, γνωστά από τις τραγωδίες. Ο Παυσανίας (9,5,11) παραδίδει ότι αυτό είναι φανερό από το επικό ποίημα Οιδιπόδεια, αλλά και από ζωγραφική του Ονασία που παρίστανε την Ευρυγάνεια να θρηνεί για την διαμάχη των παιδιών της.
Αναφέρεται από τον Παυσανία (9,5,11).
Πληροφορίες Σύνταξης:
Στη Θήβα διαδραματίζεται η υπόθεση της τραγωδίας του Αισχύλου "Επτά επί Θήβας", το(α) ηλεκτρονικό(ά) κείμενο(α) της οποίας παρατίθε(ν)ται στην Ελλάδα (αρχαία χώρα) στην κατηγορία Αρχαία Ελληνική Γραμματεία.
Seven Against Thebes: Various WebPages
Leades, a son of Astacus, who, according to Apollodorus (iii. 6.8), fought in the defence of Thebes against the Seven, and slew Eteocles; but Aeschylus (Sept. 474) represents Megareus as the person who killed Eteocles.
Οι απόγονοι των Επτά (επί Θήβας).
Epigoni (Epigonoi, "descendants").The sons of the Grecian heroes who were killed in the First Theban War. The War of the Epigoni is famous in ancient history. It was undertaken ten years after the first. The sons of those who had perished in the first war resolved to avenge the death of their fathers. The god, when consulted, promised them victory if led by Alcmaeon, the son of Amphiaraus. Alcmaeon accordingly took the command. Another account, however, given by Pausanias (ix. 9, 2), makes Thersander, son of Polynices, to have been at the head of the expedition. The other leaders were Amphilochus, brother of Alcmaeon; Aegialeus, son of Adrastus; Diomedes, of Tydeus; Promachus, of Parthenopaeus; Sthenelus, of Capaneus; and Eurypylus, of Mecisteus. The Argives were assisted by the Messenians, Arcadians, Corinthians, and Megarians. The Thebans obtained aid from the neighbouring States. The invaders ravaged the villages about Thebes. A battle ensued, in which Laodamas, the son of Eteocles, slew Aegialeus, and fell himself by the spear of Alcmaeon. The Thebans then fled; and, by the advice of Tiresias, they secretly left their city, which was entered and plundered by the Argives, and Thersander was placed on the throne. With the exception of the events of the Trojan War and the return of the Greeks, nothing was so closely connected with the Iliad and Odyssey as the War of the Argives against Thebes, since many of the principal heroes of Greece, particularly Diomedes and Sthenelus, were themselves among the conquerors of Thebes, and their fathers before them, a bolder and wilder race, had fought on the same spot, in a contest which, although unattended with victory, was still far from inglorious. Hence, also, reputed Homeric poems on the subject of this war were extant, which perhaps really bore a great affinity to the Homeric time and school. The second part of the Thebais, which related to the exploits of the Epigoni, was, according to Pausanias (ix. 9, 2), ascribed by some to Homer himself. The Epigoni was still commonly ascribed to Homer in the time of Herodotus
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
Epigoni (Epigonoi), that is, the heirs or descendants. By this name ancient mythology understands the sons of the seven heroes who had undertaken an expedition against Thebes, and had perished there. Ten years after that catastrophe, the descendants of the seven heroes went against Thebes to avenge their fathers, and this war is called the war of the Epigoni. According to some traditions, this war was undertaken at the request of Adrastus, the only surviver of the seven heroes. The names of the Epigoni are not the same in all accounts (Apollod. iii. 7.2, &c.; Diod. iv. 66; Paus. x. 10.2; Hygin. Fab. 71); but the common lists contain Alemaeon, Aegialeus, Diomedes, Promachus, Sthenelus, Thersander, and Euryalus. Alcmaeon undertook the command, in accordance with an oracle, and collected a considerable band of Argives. The Thebans marched out against the enemy, under the command of Laodamas, after whose fall they took to flight to protect themselves within their city. On the part of the Epigoni, Aegialeus had fallen. The seer Teiresias, however, induced the Thebans to quit their town, and take their wives and children with them, while they sent ambassadors to the enemy to sue for peace. The Argives, however, took possession of Thebes, and razed it to the ground. The Epigoni sent a portion of the booty and Manto, the daughter of Teiresias, to Delphi, and then returned to Peloponnesus. The war of the Epigoni was made the subject of epic and tragic poems (Paus. ix. 9. 3). The statues of the seven Epigoni were dedicated at Delphi (Paus. x. 10.2).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Epigonoi: Various WebPages
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.
Tisamenus: Perseus Project intex.
Γιος του Τισαμενού, τον οποίο δεν διαδέχθηκε στη βασιλεία, γιατί πάνω του έπεσε η κατάρα του Λάιου και του Οιδίποδα από τις Ερινύες. Μετά από χρησμό εγκατάλειψε τη Θήβα και προσχώρησε στους Δωριείς.
Autesion, a son of Tisamenus, grandson of Thersander, and great-grandson of Polyneices. He is called the father of Theras and Argeia, by the latter of whom Aristodemus became the father of Eurysthenes and Procles. He was a native of Thebes, where he had succeeded his father as king, but at the command of an oracle he went to Peloponnesus and joined the Dorians. (Apollod. ii. 8.2; Paus. iii. 15.4, 3.3, ix. 5.8; Herod. iv. 147, vi. 52; Strab. viii.)
Γιος του Οφέλτη, γιου του Πηνέλεω, που διαδέχθηκε τον Τισαμενό, μετά την αποχώρηση του γιου του Τισαμενού από την Θήβα.
Γιος του Δαμασίχνονα τον οποίο διαδέχθηκε στη βασιλεία.
Γιος του Πτολεμαίου, τελευταίος βασιλιάς των Θηβών, που σκότωσε με δόλο σε μονομαχία ο Ανδρόπομπος, ή κατ' άλλους ο γιος του Ανδρόπομπου ο Μέλανθος. Λέγεται ότι στη μονομαχία τον ρώτησε ποιος ήταν από πίσω σε βοήθειά του και όταν εκείνος γύρισε να δει τον χτύπησε με το δόρυ. Λένε ακόμα ότι είχε εμφανιστεί πίσω του ο Διόνυσος. Μετά οι Θηβαίοι αποφάσισαν να καταργήσουν τους βασιλιάδες και όρισαν άρχοντες στη διοίκηση της πολιτείας.
Γιος του Ζήθου και της Θήβης. Μία από τις 7 πύλες της πόλης πήρε το όνομά του.
Θηβαίος, το όνομα του οποίου δόθηκε στις Προιτίδες πύλες (Παυσ. 9.8.4).
Homoleus, (Homoloeus), a son of Amphion, from whom the Homoloian gate of Thebes was believed to have derived its name. (Schol. ad Eurip. Phoen. 1126.) Others, however, derived the name of the gate from the hill Homole, or from Homolois, a daughter of Niobe. (Paus. ix. 8.3; Schol. ad Eurip. l. c. ; Tzetz, ad Lycoph. 520.)
Γιος του Δία και της Μαίρας, έκτισε τις Θήβες μαζί με τον Αμφίονα και τον Ζήθο.
Πατέρας του Κρέοντα και της Ιοκάστης.
Γιος του Κρέοντα.
Θηβαίος ήρωας.
A Theban, son of Poseidon and Chloris, daughter of the seer Tiresias. In the war of the Seven against Thebes he slew Parthenopaeus, and was in pursuit of Amphiaraus at the moment when the latter sank into the earth.
Amphidicus (Amphidikos), a Theban who, in the war of the Seven against his native city, slew Parthenopaeus (Apollod. iii. 6.8). According to Euripides (Phoen. 1156), however, it was Periclymenus who killed Parthenopaeus. Pausanias (ix. 18.4) calls him Asphodicus, whence sone critics wish to introduce the same name in Apollodorus.
Γιος του Ιφικλή και της Αυτομέδουσας, ανηψιός και ηνίοχος του Ηρακλή. Σύμφωνα με τον Παυσανία νίκησε στην αρματοδρομία σε Ολυμπιακούς Αγώνες τρέχοντας με τις φοράδες του Ηρακλή (Παυσ. 5,8,3).
Απόγονος του Πηνέλεω, αρχηγός ομάδας αποίκων από την Ελλάδα στην Ασία (Ιωνία) (Παυσ. 7,2,3).
Hyperenor, (Huperenor), one of the Spartae, or the men that grew up from the dragon's teeth sown by Cadmus, was worshipped as a hero at Thebes. (Apollod. iii. 4.1; Paus. ix. 5.1; Hygin. Fab. 178.) There are two other mythical personages of this name, one a son of Poseidon and Alcyone (Apollod. iii. 10.1), and the other a son of the Trojan Panthous, who was slain by Menelaus. (Hom. Il. xiv. 516, xvii. 24.)
Κόρη του Ατλαντα και του Δία, μητέρα της Αρμονίας και πεθερά του Κάδμου. Η κεντρική και κύρια από τις επτά πύλες της Θήβας πήρε το όνομά της "Ηλέκτραι πύλαι". Μερικοί την παραδίδουν ως αδελφή του Κάδμου (Παυσ. 9,8,4) και άλλοι ως κόρη του Αρη και της Αφροδίτης.
Κόρη του Οιδίποδα, η οποία έθαψε το σώμα του νεκρού αδελφού της Πολυνείκη παρά την απαγόρευση του Κρέοντα, με συνέπεια να καταδικαστεί σε θάνατο.
Antigone. A daughter of Oedipus by his mother Iocaste, and sister of Ismene and of Eteocles and Polynices. In the tragic story of Oedipus, Antigone appears as a noble maiden, with a truly heroic attachment to her father and her brothers. When Oedipus had put out his eyes, and was obliged to quit Thebes, he was accompanied by Antigone, who remained with him till he died at Colonus, and then returned to Thebes. After her two brothers had killed each other in battle, and Creon, the king of Thebes, would not allow Polynices to be buried, Antigone alone defied the tyrant, and buried the body of her brother. Creon thereupon ordered her to be immured in a subterranean cave, where she killed herself. Her lover, Haemon, the son of Creon, killed himself by her side. A play of Sophocles gets its title from her name.
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
Antigone. A daughter of Oedipus by his mother Jocaste. She had two brothers, Eteocles and Polyneices, and a sister Ismene. In the tragic story of Oedipus Antigone appears as a noble maiden, with a truly heroic attachment to her father and brothers. When Oedipus, in despair at the fate which had driven him to murder his father, and commit incest with his mother, had put out his eyes, and was obliged to quit Thebes, he went to Attica guided and accompanied by his attached daughter Antigone (Apollod. iii. 5.8, &c..) She remained with him till he died in Colonus, and then returned to Thebes. Haemon, the son of Creon, had, according to Apollodorus, died before this time; but Sophocles, to suit his own tragic purposes, represents him as alive and falling in love with Antigone. When Polyneices, subsequently, who had been expelled by his brother Eteocles, marched against Thebes (in the war of the Seven), and the two brothers had fallen in single combat, Creon, who now succeeded to the throne, issued an edict forbidding, under heavy penalties, the burial of their bodies. While every one else submitted to this impious command, Antigone alone defied the tyrant, and buried the body of Polyneices. According to Apollodorus (iii. 7.1), Creon had her buried alive in the same tomb with her brother. According to Sophocles, she was shut up in a subterraneous cave, where she killed herself, and Haemon, on hearing of her death, killed himself by her side; so that Creon too received his punishment. A different account of Antigone is given by Hyginus (Fab. 72). Aeschylus and Sophocles made the story of Antigone the subject of tragedies, and that of the latter, one of the most beautiful of ancient dramas, is still extant. Antigone acts a part in other extant dramas also, as in the Seven against Thebes of Aeschylus, in the Oedipus in Colonus of Sophocles, and in the Phoenissae of Euripides.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Πληροφορίες Σύνταξης:
Στη Θήβα διαδραματίζεται η υπόθεση της τραγωδίας του Σοφοκλή "Αντιγόνη", το(α) ηλεκτρονικό(ά) κείμενο(α) της οποίας παρατίθε(ν)ται στην Ελλάδα (αρχαία χώρα) στην κατηγορία Αρχαία Ελληνική Γραμματεία.
Κόρη του Οιδίποδα, αδελφή της Αντιγόνης..
Ismene: Various WebPages
Κόρη του Κάδμου, γυναίκα του Αρισταίου και μητέρα του Ακταίονος.
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
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