Pausanias Analysis

Passage 9.5.1 Class: Mythic

γῆν δὲ τὴν Θηβαΐδα οἰκῆσαι πρῶτον λέγουσιν Ἔκτηνας, βασιλέα δὲ εἶναι τῶν Ἐκτήνων ἄνδρα αὐτόχθονα Ὤγυγον· καὶ ἀπὸ τούτου τοῖς πολλοῖς τῶν ποιητῶν ἐπίκλησις ἐς τὰς Θήβας ἐστὶν Ὠγύγιαι. καὶ τούτους μὲν ἀπολέσθαι λοιμώδει νόσῳ φασίν, ἐσοικίσασθαι δὲ μετὰ τοὺς Ἔκτηνας ἐς τὴν χώραν Ὕαντας καὶ Ἄονας, Βοιώτια ἐμοὶ δοκεῖν γένη καὶ οὐκ ἐπηλύδων ἀνθρώπων. Κάδμου δὲ καὶ τῆς Φοινίκων στρατιᾶς ἐπελθούσης μάχῃ νικηθέντες οἱ μὲν Ὕαντες ἐς τὴν νύκτα τὴν ἐπερχομένην ἐκδιδράσκουσι, τοὺς δὲ Ἄονας ὁ Κάδμος γενομένους ἱκέτας καταμεῖναι καὶ ἀναμιχθῆναι τοῖς Φοίνιξιν εἴασε.

Proper Nouns:

Βοιωτία Θηβαΐς Θῆβαι Κάδμος Κάδμος Φοίνικες Φοίνικες Ἄονες Ἔκτηνες Ὕαντες Ὕαντες Ὠγύγιος Ὤγυγος

They say that the land of Thebes was first inhabited by the Ectenes; and that their king was Ogygus, a man born of the earth. Because of him, it has become customary for many poets to call Thebes "Ogygian." The Ectenes, it is said, perished from a virulent disease; after them, the Hyantes and the Aones occupied the land—peoples who, in my opinion, were originally Boeotian, not foreigners. Later, when Cadmus and his Phoenician army invaded, the Hyantes were defeated in battle and fled under cover of the approaching night; the Aones, however, became suppliants to Cadmus, who allowed them to remain and blend with the Phoenicians.

Passage 9.5.2 Class: Mythic

τοῖς μὲν οὖν Ἄοσι κατὰ κώμας ἔτι ἦσαν αἱ οἰκήσεις· Κάδμος δὲ τὴν πόλιν τὴν καλουμένην ἔτι καὶ ἐς ἡμᾶς Καδμείαν ᾤκισεν. αὐξηθείσης δὲ ὕστερον τῆς πόλεως, οὕτω τὴν Καδμείαν ἀκρόπολιν συνέβη τῶν κάτω γενέσθαι Θηβῶν. Κάδμῳ δὲ γάμος τε ἐπιφανὴς ὑπῆρξεν, εἰ δὴ θυγατέρα Ἀφροδίτης καὶ Ἄρεως κατὰ λόγον τὸν Ἑλλήνων ἔσχε, καὶ αἱ θυγατέρες εἰλήφασιν αὐτῷ φήμην, Σεμέλη μὲν τεκεῖν ἐκ Διός, Ἰνὼ δὲ θεῶν εἶναι τῶν θαλασσίων.

Proper Nouns:

Ζεύς Θῆβαι Κάδμος Καδμεία Σεμέλη Ἀφροδίτη Ἄοος Ἄρης Ἕλληνες Ἰνὼ

The Aones still inhabited villages at that time, but Cadmus founded the city which even down to our day is known as Cadmeia. Later, when the city had grown larger, Cadmeia became accordingly the citadel of Thebes, which lay below it. Cadmus had a notable marriage indeed, if, according to the tradition of the Greeks, he took the daughter of Ares and Aphrodite as his wife. His daughters also gained renown: Semele for bearing a child to Zeus, and Ino as one of the sea-deities.

Passage 9.5.3 Class: Mythic

ἐπὶ μὲν δὴ Κάδμου μέγιστον μετά γε αὐτὸν Κάδμον ἠδύναντο οἱ Σπαρτοί, Χθόνιος καὶ Ὑπερήνωρ καὶ Πέλωρος καὶ Οὐδαῖος· Ἐχίονα δὲ ὡς προέχοντα κατʼ ἀνδραγαθίαν γαμβρὸν ἠξίωσεν ὁ Κάδμος ποιήσασθαι. τοὺς δὲ ἄνδρας τούτους---οὐ γάρ τι ἠδυνάμην ἐς αὐτοὺς παρευρεῖν---ἕπομαι τῷ μύθῳ Σπαρτοὺς διὰ τὸν τρόπον ὅντινα ἐγένοντο ὀνομασθῆναι. Κάδμου δὲ ἐς Ἰλλυριοὺς καὶ Ἰλλυριῶν ἐς τοὺς καλουμένους Ἐγχελέας μετοικήσαντος Πολύδωρος ὁ Κάδμου τὴν ἀρχὴν ἔσχε.

Proper Nouns:

Κάδμος Οὐδαῖος Πέλωρος Πολύδωρος Σπαρτοί Χθόνιος Ἐγχελεῖς Ἐχίων Ἰλλυριοί Ἰλλυριοί Ὑπερήνωρ

During the reign of Cadmus, next to Cadmus himself the greatest in power were the Sparti—Chthonius, Hyperenor, Pelorus, and Udaeus. But it was Echion who excelled so greatly in valour that Cadmus considered him worthy to become his son-in-law. Regarding these men—since I myself have been unable to find any definite confirmation—I therefore follow the tradition naming them "Sparti" from the manner of their birth. When Cadmus migrated to the Illyrians and specifically to the people called Encheleans among them, Polydorus, the son of Cadmus, took over the kingship.

Passage 9.5.4 Class: Mythic

Πενθεὺς δὲ ὁ Ἐχίονος ἴσχυε μὲν καὶ αὐτὸς κατὰ γένους ἀξίωμα καὶ φιλίᾳ τοῦ βασιλέως· ὢν δὲ ἐς τὰ λοιπὰ ὑβριστὴς καὶ ἀσεβὴς Διονύσου, δίκην ἔσχεν ἐκ τοῦ θεοῦ. Πολυδώρου δὲ ἦν Λάβδακος· ἔμελλε δὲ ἄρα αὐτόν, ὥς οἱ παρίστατο ἡ τελευτή, παῖδα ἔτι ἀπολείψειν, καὶ ἐπιτρέπει τόν τε υἱὸν καὶ τὴν ἀρχὴν Νυκτεῖ.

Proper Nouns:

Διόνυσος Λάβδακος Νυκτεύς Πενθεύς Πολύδωρος Ἐχίων

Pentheus son of Echion himself was influential both by the dignity of his lineage and by his friendship with the king. However, since he behaved arrogantly and irreverently toward Dionysus in other respects, he received punishment from the god. Labdacus was the son of Polydorus. When his death was at hand, since his son was still a child, he entrusted both the boy and the rule to Nycteus.

Passage 9.5.5 Class: Mythic

τὰ δὲ ἐφεξῆς μοι τοῦ λόγου προεδήλωσεν ἡ Σικυωνία συγγραφή, τοῦ τε Νυκτέως τὸν θάνατον, ὅντινα γένοιτο τρόπον, καὶ ὡς ἐς Λύκον ἀδελφὸν Νυκτέως ἥ τε ἐπιμέλεια τοῦ παιδὸς περιῆλθε καὶ ἡ Θηβαίων δυναστεία. Λύκος δὲ παρέδωκε μὲν αὐξηθέντι Λαβδάκῳ τὴν ἀρχήν· γενομένης δὲ οὐ μετὰ πολὺ καὶ τούτῳ τῆς τελευτῆς, ὁ δὲ ἐπετρόπευσεν αὖθις Λάιον Λαβδάκου παῖδα.

Proper Nouns:

Θῆβαι Λάιος Λαβδάκος Λαβδάκος Λύκος Λύκος Νυκτεύς Σικυωνία

The subsequent portion of my account has been clarified for me by the Sicyonian chronicle, especially regarding the death of Nycteus, how precisely it occurred, and how the guardianship of the child and sovereignty over the Thebans passed to his brother Lycus. Lycus, indeed, entrusted the kingship to Labdacus once he had grown up; but when Labdacus also died not long afterwards, Lycus again became guardian, this time for Laius, son of Labdacus.

Passage 9.5.6 Class: Mythic

Λύκου δὲ ἐπιτροπεύοντος δεύτερον κατίασιν Ἀμφίων καὶ Ζῆθος δύναμιν ἀγείραντες. καὶ Λάιον μὲν ὑπεκκλέπτουσιν οἷς ἦν ἐπιμελὲς μὴ γενέσθαι τὸ Κάδμου γένος ἐς τοὺς ἔπειτα ἀνώνυμον, Λάκου δὲ οἱ τῆς Ἀντιόπης παῖδες τῇ μάχῃ κρατοῦσιν· ὡς δὲ ἐβασίλευσαν, τὴν πόλιν τὴν κάτω προσῴκισαν τῇ Καδμείᾳ καὶ Θήβας ὄνομα ἔθεντο κατὰ συγγένειαν τὴν Θήβης.

Proper Nouns:

Ζῆθος Θήβη Θῆβαι Κάδμος Καδμεία Λάιος Λάκος Λύκος Ἀμφίων Ἀντιόπη

During the second regency of Lycus, Amphion and Zethus returned after gathering an army. Although Laius was secretly removed by those who were careful that the race of Cadmus should not become extinct in succeeding generations, the sons of Antiope overcame Lycus in battle. Thus, having secured kingship, they colonized the lower city around the Cadmeia and called it Thebes, after their kinship with Thebe.

Passage 9.5.7 Class: Mythic

μαρτυρεῖ δέ μοι τῷ λόγῳ καὶ Ὅμηρος ἐν τῇ Ὀδυσσείᾳ· οἳ πρῶτοι Θήβης ἕδος ἔκτισαν ἑπταπύλοιο πύργωσάν τʼ, ἐπεὶ οὐ μὲν ἀπύργωτόν γʼ ἐδύναντο ναιέμεν εὐρύχορον Θήβην, κρατερώ περ ἐόντε. Hom. Od. 11.263 ὅτι δὲ Ἀμφίων ᾖδε καὶ τὸ τεῖχος ἐξειργάζετο πρὸς τὴν λύραν, οὐδένα ἐποιήσατο λόγον ἐν τοῖς ἔπεσι· δόξαν δὲ ἔσχεν Ἀμφίων ἐπὶ μουσικῇ, τήν τε ἁρμονίαν τὴν Λυδῶν κατὰ κῆδος τὸ Ταντάλου παρʼ αὐτῶν μαθὼν καὶ χορδὰς ἐπὶ τέσσαρσι ταῖς πρότερον τρεῖς ἀνευρών.

Proper Nouns:

Θῆβαι Θῆβαι Λυδοί Τάνταλος Ἀμφίων Ὀδύσσεια Ὀδύσσεια 11.263 Ὅμηρος

Homer in the Odyssey also supports my account, saying: "Those who first built the seat of seven-gated Thebes, and fortified it—for although they were strong, they could not inhabit broad-streeted Thebes without walls." But that Amphion sang and constructed the wall to the accompaniment of his lyre, Homer made no mention in his poetry. Amphion, however, acquired great fame for music, having learned from the Lydians, through his kinship with Tantalus, the harmony named after them, and having added a fourth string to the previous three.

Passage 9.5.8 Class: Mythic

ὁ δὲ τὰ ἔπη τὰ ἐς Εὐρώπην ποιήσας φησὶν Ἀμφίονα χρήσασθαι λύρᾳ πρῶτον Ἑρμοῦ διδάξαντος· πεποίηκε δὲ καὶ περὶ λίθων καὶ θηρίων, ὅτι καὶ ταῦτα ᾄδων ἦγε. Μυρὼ δὲ Βυζαντία, ποιήσασα ἔπη καὶ ἐλεγεῖα, Ἑρμῇ βωμόν φησιν ἱδρύσασθαι πρῶτον Ἀμφίονα καὶ ἐπὶ τούτῳ λύραν παρʼ αὐτοῦ λαβεῖν. λέγεται δὲ καὶ ὡς ἐν Ἅιδου δίκην δίδωσιν ὁ Ἀμφίων ὧν ἐς Λητὼ καὶ τοὺς παῖδας καὶ αὐτὸς ἀπέρριψε·

Proper Nouns:

Βυζάντιον Εὐρώπη Λητώ Μυρώ Ἀμφίων Ἀμφίων Ἅιδης Ἑρμῆς Ἑρμῆς

The poet who composed verses about Europa states that Amphion first employed the lyre on Hermes' instruction; he also wrote of stones and beasts, for by his singing Amphion led even these. Myro of Byzantium, who composed both epic and elegiac poetry, says that Amphion first erected an altar to Hermes, and thereafter received his lyre from the god. It is also said that Amphion pays punishment in Hades for the insults he himself uttered against Leto and her children.

Passage 9.5.9 Class: Mythic

κατὰ δὲ τὴν τιμωρίαν τοῦ Ἀμφίονος ἔστιν ἔπη ποιήσεως Μινυάδος, ἔχει δὲ ἐς Ἀμφίονα κοινῶς καὶ ἐς τὸν Θρᾷκα Θάμυριν. ὡς δὲ τὸν οἶκον τὸν Ἀμφίονος καὶ Ζήθου τὸν μὲν ἡ νόσος ἡ λοιμώδης ἠρήμωσε, Ζήθῳ δὲ τὸν παῖδα ἀπέκτεινεν ἡ τεκοῦσα κατὰ δή τινα ἁμαρτίαν, ἐτεθνήκει δὲ ὑπὸ λύπης καὶ αὐτὸς ὁ Ζῆθος, οὕτω Λάιον ἐπὶ βασιλείᾳ κατάγουσιν οἱ Θηβαῖοι.

Proper Nouns:

Ζῆθος Ζῆθος Θάμυρις Θηβαῖοι Θρᾷξ Λάιος Μινυάς Ἀμφίων Ἀμφίων

There exist verses composed by Minyas concerning the punishment of Amphion, a subject shared in common also with Thamyris the Thracian. After a plague had made utterly desolate the house of Amphion and Zethus, and the son of Zethus had been slain by his own mother because of some fault, Zethus himself also died from grief; accordingly, the Thebans brought back Laius to assume the kingship.

Passage 9.5.10 Class: Mythic

Λαΐῳ δὲ βασιλεύοντι καὶ γυναῖκα ἔχοντι Ἰοκάστην μάντευμα ἦλθεν ἐκ Δελφῶν ἐκ τοῦ παιδός οἱ τὴν τελευτήν, εἰ τέκοι τινὰ Ἰοκάστη, γενήσεσθαι. καὶ ὁ μὲν ἐπὶ τούτῳ τὸν Οἰδίποδα ἐκτίθησιν· ὁ δὲ καὶ τὸν πατέρα ἀποκτενεῖν ἔμελλεν, ὡς ηὐξήθη, καὶ τὴν μητέρα ἔγημε. παῖδας δὲ ἐξ αὐτῆς οὐ δοκῶ οἱ γενέσθαι, μάρτυρι Ὁμήρῳ χρώμενος, ὃς ἐποίησεν ἐν Ὀδυσσείᾳ

Proper Nouns:

Δελφοί Λάϊος Οἰδίπους Ἰοκάστη Ὀδύσσεια Ὅμηρος

While Laius was king and married to Jocasta, an oracle came to him from Delphi declaring that he would meet his end through his son, if Jocasta should bear him any child. Because of this, he exposed Oedipus. Oedipus, however, once grown up, was destined to kill his father and married his mother. Yet I do not believe that his children were born from her, relying upon Homer as witness, who composed in the Odyssey:

Passage 9.5.11 Class: Mythic

μητέρα τʼ Οἰδιπόδαο ἴδον, καλὴν Ἐπικάστην, ἣ μέγα ἔργον ἔρεξεν ἀιδρείῃσι νόοιο γημαμένη ᾧ υἱεῖ· ὁ δʼ ὃν πατέρʼ ἐξεναρίξας γῆμεν· ἄφαρ δʼ ἀνάπυστα θεοὶ θέσαν ἀνθρώποισιν. Hom. Od. 11.271 πῶς οὖν ἐποίησαν ἀνάπυστα ἄφαρ, εἰ δὴ τέσσαρες γενεαὶ ἐκ τῆς Ἐπικάστης ἐγένοντο παῖδες τῷ Οἰδίποδι; ἐξ Εὐρυγανείας δὲ τῆς Ὑπέρφαντος ἐγεγόνεσαν. δηλοῖ δὲ καὶ ὁ τὰ ἔπη ποιήσας ἃ Οἰδιπόδια ὀνομάζουσι· καὶ Ὀνασίας Πλαταιᾶσιν ἔγραψε κατηφῆ τὴν Εὐρυγάνειαν ἐπὶ τῇ μάχῃ τῶν παίδων.

Proper Nouns:

Εὐρυγάνεια Εὐρυγάνεια Οἰδίπους Οἰδίπους Οἰδιπόδια Πλαταιαί θεοί Ἐπικάστη Ὀνασίας Ὑπέρφαντος

I saw the mother of Oedipus, fair Epicaste, who unwittingly performed a great deed when she married her own son. He, after slaying his father, married her; but straightway the gods made these matters notorious among the people (Homer, Odyssey, 11.271). But how, then, did they make it immediately notorious if indeed four children born to Oedipus came from Epicaste? In fact, they were born from Euryganeia, daughter of Hyperphas. This is also made clear by the poet who composed the verses called the Oedipodeia, and Onasias likewise portrayed Euryganeia at Plataea in grief over the battle of her sons.

Passage 9.5.12 Class: Mythic

Πολυνείκης δὲ περιόντος μὲν καὶ ἄρχοντος Οἰδίποδος ὑπεξῆλθεν ἐκ Θηβῶν δέει μὴ τελεσθεῖεν ἐπὶ σφίσιν αἱ κατᾶραι τοῦ πατρός· ἀφικόμενος δὲ ἐς Ἄργος καὶ θυγατέρα Ἀδράστου λαβὼν κατῆλθεν ἐς Θήβας μετάπεμπτος ὑπὸ Ἐτεοκλέους μετὰ τὴν τελευτὴν Οἰδίποδος. κατελθὼν δὲ ἐς διαφορὰν προήχθη τῷ Ἐτεοκλεῖ, καὶ οὕτω τὸ δεύτερον ἔφυγε· δεηθεὶς δὲ Ἀδράστου δοῦναί οἱ δύναμιν τὴν κατάξουσαν, τήν τε στρατιὰν ἀπόλλυσι καὶ πρὸς τὸν Ἐτεοκλέα αὐτὸς μονομαχεῖ κατὰ πρόκλησιν.

Proper Nouns:

Θῆβαι Θῆβαι Οἰδίπους Πολυνείκης Ἄδραστος Ἄργος Ἐτεοκλῆς Ἐτεοκλῆς Ἐτεοκλῆς

Polyneices, while Oedipus was still alive and ruling, departed from Thebes for fear that his father's curses might be fulfilled upon him. Coming to Argos and having taken Adrastus' daughter in marriage, he returned to Thebes when summoned by Eteocles following Oedipus' death. Upon his return, however, he became embroiled in a dispute with Eteocles, and thus fled a second time. After beseeching Adrastus to grant him an army that would restore him, he lost the host and himself engaged Eteocles in single combat, according to a mutual challenge.

Passage 9.5.13 Class: Mythic

καὶ οἱ μὲν μονομαχοῦντες ἀποθνήσκουσιν, ἐς δὲ Λαοδάμαντα τὸν Ἐτεοκλέους καθηκούσης τῆς βασιλείας Κρέων ὁ Μενοικέως ἐδυνάστευεν ἐπιτροπεύων τὸν παῖδα. ἤδη δὲ Λαοδάμαντος ηὐξημένου καὶ ἔχοντος τὴν ἀρχήν, δεύτερον τότε ἄγουσι τὴν στρατιὰν ἐπὶ τὰς Θήβας· ἀντεστρατοπεδευμένων δὲ καὶ τῶν Θηβαίων περὶ Γλίσαντα, ὡς ἐς χεῖρας συνῆλθον, Αἰγιαλέα μὲν τὸν Ἀδράστου Λαοδάμας ἀποκτίννυσι, κρατησάντων δὲ τῇ μάχῃ τῶν Ἀργείων Λαοδάμας σὺν τοῖς ἐθέλουσιν ἕπεσθαι Θηβαίων ὑπὸ τὴν ἐπιοῦσαν νύκτα ἀπεχώρησεν ἐς Ἰλλυριούς.

Proper Nouns:

Αἰγιαλέας Γλίσας Θηβαῖοι Θῆβαι Κρέων Λαοδάμας Λαοδάμας Μενοικεύς Ἀργεῖοι Ἄδραστος Ἐτεοκλῆς Ἰλλυριοί

And those fighting in single combat died, and when the kingship fell to Laodamas, the son of Eteocles, Creon, son of Menoeceus, exercised authority, acting as guardian for the boy. When Laodamas grew older and took up the rule, then for the second time the Argives led their army against Thebes. The Thebans encamped opposite them around Glisas, and when the two armies engaged in battle, Laodamas killed Aegialeus, the son of Adrastus. But since the Argives won the battle, Laodamas, accompanied by those of the Thebans who voluntarily followed him, withdrew the following night to the land of the Illyrians.

Passage 9.5.14 Class: Mythic

τὰς δὲ Θήβας ἑλόντες οἱ Ἀργεῖοι παραδιδόασι Θερσάνδρῳ Πολυνείκους παιδί. ὡς δὲ τοῖς σὺν Ἀγαμέμνονι ἐς Τροίαν στρατεύουσιν ἡ διαμαρτία τοῦ πλοῦ γίνεται καὶ ἡ πληγὴ ἡ περὶ Μυσίαν, ἐνταῦθα καὶ τὸν Θέρσανδρον κατέλαβεν ἀποθανεῖν ὑπὸ Τηλέφου, μάλιστα Ἑλλήνων ἀγαθὸν γενόμενον ἐν τῇ μάχῃ· καί οἱ τὸ μνῆμα ἐς Καΐκου πεδίον ἐλαύνοντί ἐστιν ἐν Ἐλαίᾳ πόλει, λίθος ὁ ἐν τῷ ὑπαίθρῳ τῆς ἀγορᾶς·

Proper Nouns:

Θέρσανδρος Θέρσανδρος Θῆβαι Καϊκος Μυσία Πολυνείκης Τήλεφος Τροία Ἀγαμέμνων Ἀργεῖοι Ἐλαία Ἕλληνες

After taking Thebes, the Argives handed it over to Thersander, the son of Polyneices. Later, when those who marched with Agamemnon against Troy made their mistaken voyage and fought the unsuccessful battle around Mysia, Thersander met his end there, slain by Telephus, after having shown himself the bravest of the Greeks in that battle. His tomb stands within the city of Elaea, situated in the plain of the Caïcus; it is marked by a stone set openly in the marketplace.

Passage 9.5.15 Class: Mythic

καὶ ἐναγίζειν οἱ ἐπιχώριοί φασιν αὐτῷ. τελευτήσαντος δὲ Θερσάνδρου καὶ δεύτερα ἐπί τε Ἀλέξανδρον καὶ ἐς Ἴλιον ἀθροιζομένου στόλου Πηνέλεων ἄρχοντα εἵλοντο, ὅτι οὐκ ἐν ἡλικίᾳ πω Τισαμενὸς ἦν ὁ Θερσάνδρου· Πηνέλεω δὲ ἀποθανόντος ὑπὸ Εὐρυπύλου τοῦ Τηλέφου Τισαμενὸν βασιλέα αἱροῦνται, Θερσάνδρου τε ὄντα καὶ Δημωνάσσης τῆς Ἀμφιαράου. τῶν δὲ Ἐρινύων τῶν Λαΐου καὶ Οἰδίποδος Τισαμενῷ μὲν οὐκ ἐγένετο μήνιμα, Αὐτεσίωνι δὲ τῷ Τισαμενοῦ, ὥστε καὶ παρὰ τοὺς Δωριέας μετῴκησε τοῦ θεοῦ χρήσαντος.

Proper Nouns:

Αὐτεσίων Δημωνάσση Δωριεῖς Εὐρύπυλος Θέρσανδρος Λάϊος Οἰδίπους Πηνέλεως Πηνέλεως Τήλεφος Τισαμενός Τισαμενός Τισαμενός Τισαμενός Ἀλέξανδρος Ἀμφιάραος Ἐρινύες Ἴλιον

And the local inhabitants say that ritual offerings were made to him. When Thersandros had died, and a second expedition was being assembled against Alexander and Ilium, they chose Peneleos as their leader, since Tisamenos, son of Thersandros, was not yet of mature age. But after Peneleos had been killed by Eurypylos, son of Telephos, they appointed as king Tisamenos, the son of Thersandros and Demonassa, daughter of Amphiaraos. Now, the Erinyes from Laios and Oedipus showed no anger against Tisamenos himself, but rather against Autesion, the son of Tisamenos, who, following the god’s oracle, migrated among the Dorians.

Passage 9.5.16 Class: Historical

Αὐτεσίωνος δὲ ἀπελθόντος, οὕτω βασιλέα εἵλοντο Δαμασίχθονα Ὀφέλτου τοῦ Πηνέλεω. τούτου δὲ ἦν τοῦ Δαμασίχθονος Πτολεμαῖος, τοῦ δὲ Ξάνθος, ὃν Ἀνδρόπομπος μονομαχήσαντά οἱ δόλῳ καὶ οὐ σὺν τῷ δικαίῳ κτείνει. τὸ δὲ ἐντεῦθεν διὰ πλειόνων πολιτεύεσθαι μηδὲ ἀπʼ ἀνδρὸς ἑνὸς ἠρτῆσθαι τὰ πάντα ἄμεινον ἐφαίνετο τοῖς Θηβαίοις.

Proper Nouns:

Αὐτεσίων Δαμασίχθων Θηβαῖοι Ξάνθος Πηνέλεως Πτολεμαῖος Ἀνδρόπομπος Ὀφέλτης

After the departure of Autesion, they thus chose Damasichthon, son of Opheltes, son of Peneleus, as king. Ptolemaeus was the son of this Damasichthon, and Xanthus was the son of Ptolemaeus. Andropompus killed this Xanthus, having fought against him in single combat, treacherously and not justly. After this event, it seemed preferable to the Thebans to have government by many rather than for everything to depend upon the authority of a single individual.

Legend:

Chapter 9.5