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Polydorus, having become king of Thebes, married Nycteis, daughter of Nycteus, son of Chthonius, and begat Labdacus, who perished after Pentheus because he was like-minded with him.[*](Compare Eur. Ph. 8; Paus. 2.6.2, Paus. 9.5.4ff. Apollodorus implies that Labdacus was murdered by the Bacchanals because he set himself against the celebration of their orgiastic rites. But there seems to be no express mention of his violent death in ancient writers.) But Labdacus having left a year -old son, Laius, the government was usurped by Lycus, brother of Nycteus, so long as Laius was a child. Both of them[*](That is, the two brothers Lycus and Nycteus.) had fled [ from

Euboea] because they had killed Phlegyas, son of Ares and Dotis the Boeotian,[*](This Phlegyas is supposed to be Phlegyas, king of Orchomenus, whom Paus. 9.36.1 calls a son of Ares and Chryse. If this identification is right, the words “from Euboea” appear to be wrong, as Heyne pointed out, since Orchomenus is not in Euboea but in Boeotia. But there were many places called Euboea, and it is possible that one of them was in Boeotia. If that was so, we may conjecture that the epithet “Boeotian,” which, applied to Dotis, seems superfluous, was applied by Apollodorus to Euboea and has been misplaced by a copyist. If these conjectures are adopted, the text will read thus: “Both of them fled from Euboea in Boeotia because they had killed Phlegyas, son of Ares and Dotis, and they took up their abode at Hyria.” As to the various places called Euboea, see Stephanus Byzantius, s.v. Εὔβοια ; W. Pape, Wörterbuch der griechischen Eigennamen, s.v. Εὔβοια .) and they took up their abode at Hyria, and thence having come to Thebes, they were enrolled as citizens through their friendship with Pentheus. So after being chosen commander-in-chief by the Thebans, Lycus compassed the supreme power and reigned for twenty years, but was murdered by Zethus and Amphion for the following reason. Antiope was a daughter of Nycteus, and Zeus had intercourse with her.[*](With the following story of Antiope and Dirce compare Paus. 2.6.1ff., Paus. 9.25.3; Malalas, Chr. ii. pp. 45-49, ed. L. Dindorf; Scholiast on Ap. Rhod., Argon. iv.1090; Nicolaus Damascenus, frag. 11, in Fragmenta Historicorum Graecorum, ed. C. Müller, iii.365ff.; Hyginus, Fab. 7, 8; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 32, 99ff. (First Vatican Mythographer 97; Second Vatican Mythographer 74). Euripides wrote a tragedy Antiope, of which Hyginus, Fab. 8 gives a summary. Many fragments of the play have been preserved. See TGF (Nauck 2nd ed.), pp. 410ff. In his version of the story Apollodorus seems to have followed Euripides. The legend is commemorated in the famous group of statuary called the Farnese bull, which is now in the museum at Naples. See Baumeister, Denkmäler des klassischen Altertums, i.107, fig. 113.) When she was with child, and her father threatened her, she ran away to Epopeus at Sicyon and was married to him. In a fit of despondency Nycteus killed himself, after charging Lycus to punish Epopeus and Antiope. Lycus marched against Sicyon, subdued it, slew Epopeus, and led Antiope away captive. On the way she gave birth to two sons at Eleurethae in Boeotia. The infants were exposed, but a neatherd found and reared them, and he called the one Zethus and the other Amphion. Now Zethus paid attention to cattle-breeding, but Amphion practised minstrelsy, for Hermes had given him a lyre.[*](Compare Paus. 9.5.7ff. The two brothers are said to have quarrelled, the robust Zethus blaming Amphion for his passionate addiction to music and urging him to abandon it for what he deemed the more manly pursuits of agriculture, cattle-breeding and war. The gentle Amphion yielded to these exhortations so far as to cease to strum the lyre. See Dio Chrysostom lxxiii. vol. ii. p. 254, ed. L. Dindorf; Hor. Epist. i.18.41-44; TGF (Nauck 2nd ed.), pp. 414-416, frag. 184-188. The discussion between the two brothers, the one advocating the practical life and the other the contemplative or artistic, seems to have been famous. It is illustrated by a fine relief in which we see Amphion standing and holding out his lyre eagerly for the admiration of his athletic brother, who sits regarding it with an air of smiling disdain. See W. H. Roscher, Lexikon der griech, und röm. Mythologie, i.311.) But Lycus and his wife Dirce imprisoned Antiope and treated her despitefully. Howbeit, one day her bonds were loosed of themselves, and unknown to her keepers she came to her sons cottage, begging that they would take her in. They recognized their mother and slew Lycus, but Dirce they tied to a bull, and flung her dead body into the spring that is called Dirce after her. And having succeeded to the sovereignty they fortified the city, the stones following Amphion's lyre[*](Compare Hom. Od. 11.260-265 (who does not mention the miracle of the music); Ap. Rhod., Argon. i.735-741; Paus. 9.5.6-8; Prop. i.9.10, iv.2.3ff.; Hor. Carm. 3.11.2, Hor. Ars. 394-396. Apollonius represents Zethus staggering under the load of a mountain, while Amphion strolls along drawing a cliff twice as large after him by singing to his golden lyre. He seems to have intended to suggest the feebleness of brute strength by comparison with the power of genius.); and they expelled Laius.[*](As to the banishment and restoration of Laius, see Paus. 9.5.6; Paus. 9.5.9; Hyginus, Fab. 9.) He resided in Peloponnese, being hospitably received by Pelops; and while he taught Chrysippus, the son of Pelops, to drive a chariot, he conceived a passion for the lad and carried him off.[*](Compare Athenaeus xiii.79, pp. 602ff., who says that Laius carried off Chrysippus in his chariot to Thebes. Chrysippus is said to have killed himself for shame. See the Scholiast on Eur. Ph. 1760.)

Zethus married Thebe, after whom the city of Thebes is named; and Amphion married Niobe, daughter of Tantalus,[*](For the story of Niobe and her children, see Hom. Il. 24.602ff.; Diod. 4.74; Paus. 1.21.3; Paus. 2.21.9; Paus. 5.11.2; Paus. 5.16.4; Paus. 8.2.5; Paus. 8.2.7; Tzetzes, Chiliades iv.416ff.; Ov. Met. 6.146ff.; Hyginus, Fab. 9, 11; Lactantius Placidus on Statius, Theb. iii.191; Scriptores rerum mythicarum Latini, ed. Bode, i. p. 50 (First Vatican Mythographer 156). Great diversity of opinion prevailed among the ancients with regard to the number of Niobe's children. Diodorus, Ovid, Hyginus, Lactantius Placidus, and the First Vatican Mythographer agree with Apollodorus as to the seven sons and seven daughters of Niobe, and from the Scholiast on Eur. Ph. 159, we learn that Aeschylus, Euripides, and Aristophanes in lost plays adopted the same numbers, but that Pherecydes agreed with Homer in reckoning six sons and six daughters, while Hellanicus allowed the lady no more than four sons and three daughters. On the other hand, Xanthus the Lydian, according to the same Scholiast, credited her with a score of children, equally divided between the two sexes. Herein he probably followed the authority of Hesiod (see Apollodorus, below), and the same liberal computation is said to have been accepted by Bacchylides, Pindar, and Mimnermus, while Sappho reduced the figure to twice nine, and Alcman to ten all told (Aulus Gellius xx.70; Ael., Var. Hist. xii.36). Aeschylus and Sophocles each wrote a tragedy Niobe, of which some fragments remain. See TGF (Nauck 2nd ed.), pp. 50ff., 228ff.; The Fragments of Sophocles, ed. A. C. Pearson, ii.94ff., frag. 442-451. The subject is rendered famous by the fine group of ancient statuary now in the Uffizi gallery at Florence. See Baumeister, Denkmäler des klassischen Altertums, iii.1674ff. Antiquity hesitated whether to assign the group to Scopas or Praxiteles (Pliny, Nat. Hist. xxxvi.28), and modern opinion is still divided on the question. See Frazer on Paus. ii.29.9 (vol. iii. p. 201). The pathetic character of the group may perhaps be held to speak in favour of Scopas, who seems to have excelled in the portrayal of the sterner, sadder emotions, while Praxiteles dwelt by preference on the brighter, softer creations of the Greek religious imagination. This view of the sombre cast of the genius of Scopas is suggested by the subjects which he chose for the decoration of the temple of Athena Alea at Tegea (Paus. 8.45.5-7), and by the scanty remains of the sculptures which have been found on the spot. See Frazer, commentary on Pausanias, vol. iv. pp. 426ff. However, the late historian of Greek sculpture, Professor M. Collignon, denied that the original of this famous group, which he regarded as a copy, was either by Scopas or Praxiteles. He held that it belongs to an Asiatic school of sculpture characterized by picturesque grouping, and that it could not have been executed before the third century B.C. To the same school he would assign another famous group of sculpture, that of Dirce and the bull (above, Frazer on Apollod. 3.5.5). See M. Collignon, Histoire de la Sculpture Grecque (Paris, 1892-1897), ii.532ff. The tomb of the children of Niobe was shown at Thebes (Paus. 9.16.7; compare Eur. Ph. 159ff.); but according to Statius, Theb. vi.124ff. the Mater Dolorosa carried the ashes of her dead children in twice six urns to be buried on her native Mount Sipylus. Thus the poet dutifully follows Homer in regard to the number of the children.) who bore seven sons, Sipylus, Eupinytus, Ismenus, Damasichthon, Agenor, Phaedimus, Tantalus, and the same number of daughters, Ethodaia ( or, as some say, Neaera), Cleodoxa, Astyoche, Phthia, Pelopia, Astycratia, and Ogygia, But Hesiod says that they had ten sons and ten

daughters; Herodorus that they had two male children and three female; and Homer that they had six sons and six daughters. Being blessed with children, Niobe said that she was more blessed with children than Latona. Stung by the taunt, Latona incited Artemis and Apollo against them, and Artemis shot down the females in the house, and Apollo killed all the males together as they were hunting on Cithaeron. Of the males Amphion alone was saved, and of the females Chloris the elder, whom Neleus married. But according to Telesilla there were saved Amyclas and Meliboea,[*](Compare Paus. 2.21.9, Paus. 5.16.4, according to whom Meliboea was the original name of Chloris; but she turned pale with fear at the slaughter of her brothers and sisters, and so received the name of Chloris, that is, the Pale Woman. As to the marriage of Chloris with Neleus, see Hom. Od. 11.281ff. ) and Amphion also was shot by them.[*](The ancients differed as to the death of Amphion. According to one account, he went mad (Lucian, De Saltatione 41), and in attempting to attack a temple of Apollo, doubtless in order to avenge the death of his sons on the divine murderer, he was shot dead by the deity (Hyginus, Fab. 9). According to Ov. Met. 6.271ff., he stabbed himself for grief.) But Niobe herself quitted Thebes and went to her father Tantalus at Sipylus, and there, on praying to Zeus, she was transformed into a stone, and tears flow night and day from the stone.

After Amphion's death Laius succeeded to the kingdom. And he married a daughter of Menoeceus; some say that she was Jocasta, and some that she was Epicasta.[*](For the tragic story of Laius, Jocasta or Epicasta, and their son Oedipus, see Hom. Od. 11.271-280, with the Scholiast on Hom. Od. 11.271; Eur. Ph. 1-62; Diod. 4.64; Paus. 9.2.4; Paus. 9.5.10ff.; Paus. 10.5.3ff.; Scholiast on Eur. Ph. 1760; Hyginus, Fab. 66, 67. In Homer the mother of Oedipus is named Epicasta; later writers call her Jocasta. The mournful tale of Oedipus is the subject of Sophocles's two great tragedies, the Oedipus Tyrannus and the Oedipus Coloneus. It is also the theme of Seneca's tragedy Oedipus. From the Scholiast on Hom. Od. 11.271-280 we learn that the story was told by Androtion. Apollodorus's version of the legend closely follows Sophocles and is reproduced by Zenobius, Cent. ii.68 in a somewhat abridged form with certain verbal changes, but as usual without acknowledgment. Some parallel stories occur in the folklore of other peoples. See Frazer's Appendix to Apollodorus, “The Oedipus Legend.”) The oracle had warned him not

to beget a son, for the son that should be begotten would kill his father; nevertheless, flushed with wine, he had intercourse with his wife. And when the babe was born he pierced the child's ankles with brooches and gave it to a herdsman to expose. But the herdsman exposed it on Cithaeron; and the neatherds of Polybus, king of Corinth, found the infant and brought it to his wife Periboea.[*](Sophocles calls her Merope (Soph. OT 775), and so does Seneca, Oedipus 272, 661, 802. But, according to Pherecydes, the wife of Polybus was Medusa, daughter of Orsilochus (Scholiast on Soph. OT 775).) She adopted him and passed him off as her own, and after she had healed his ankles she called him Oedipus, giving him that name on account of his swollen feet.[*](The name Oedipus was interpreted to mean “swollen foot.” As to the piercing of the child's ankles, see Soph. OT 718; Eur. Ph. 26ff.; Diod. 4.64.1; Paus. 10.5.3; Hyginus, Fab. 66; Seneca, Oedipus 812.) When the boy grew up and excelled his fellows in strength, they spitefully twitted him with being supposititious. He inquired of Periboea, but could learn nothing; so he went to Delphi and inquired about his true parents. The god told him not to go to his native land, because he would murder his father and lie with his mother. On hearing that, and believing himself to be the son of his nominal parents, he left Corinth, and riding in a chariot through Phocis he fell in with Laius driving in a chariot in a certain narrow road.[*](The “narrow road” is the famous Cleft Way (Paus. 10.5.3ff.) now called the Crossroad of Megas (Stavrodromi tou Mega), where the road from Daulis and the road from Thebes and Lebadea meet and unite in the single road ascending through the long valley to Delphi. At this point the pass, shut in on either hand by lofty and precipitous mountains, presents one of the wildest and grandest scenes in all Greece; the towering cliffs of Parnassus on the northern side of the valley are truly sublime. Not a trace of human habitation is to be seen. All is solitude and silence, in keeping with the tragic memories of the spot. Compare Frazer, commentary on Paus. 10.5.3 (vol. v. pp. 231ff.) As to the Cleft Way or Triple Way, as it was also called, and the fatal encounter of the father and son at it, see Soph. OT 715ff.; Soph. OT 1398ff.; Eur. Ph. 37ff.; Seneca, Oedipus 276ff. ) And when Polyphontes, the herald of Laius, ordered him to make way and killed one of his horses because he disobeyed and delayed, Oedipus in a rage killed both Polyphontes and Laius, and arrived in Thebes.

Laius was buried by Damasistratus, king of Plataea,[*](Compare Paus. 9.5.4.) and Creon, son of Menoeceus, succeeded to the kingdom. In his reign a heavy calamity befell Thebes. For Hera sent the Sphinx,[*](As to the Sphinx and her riddle, see Hes. Th. 326ff. (who says that she was the offspring of Echidna and Orthus); Soph. OT 391ff.; Eur. Ph. 45ff.; Diod. 4.64.3ff.; Paus. 9.26.2-4; Scholiast on Eur. Ph. 45; Hyginus, Fab. 67; Seneca, Oedipus 92ff. The riddle is quoted in verse by several ancient writers. See Athenaeus x.81, p. 456 B; Tzetzes, Scholiast on Lycophron 7; Anth. Pal. xiv.64; Argument to Soph. OT, p. 6, ed. R. C. Jebb; Argument to Eur. Ph.; and Scholiast on Eur. Ph. 50 (Scholia in Euripiden, ed. E. Schwartz, vol. i. pp. 243ff. 256). Outside of Greece the riddle seems to be current in more or less similar forms among various peoples. Thus it is reported among the Mongols of the Selenga (R. G. Latham, Descriptive Ethnology, i.325), and in Gascony (J. F. Bladé, Contes populaires de la Gascogne, i.3-14). Further, it has been recently recorded, in a form precisely similar to the Greek, among the tribes of British Central Africa: the missionary who reports it makes no reference to the riddle of the Sphinx, of which he was apparently ignorant. See Donald Fraser, Winning a primitive people (London, 1914) p. 171, “What is it that goes on four legs in the morning, on two at midday, and on three in the evening? Answer: A man, who crawls on hands and knees in childhood, walks erect when grown, and with the aid of a stick in his old age.”) whose mother was Echidna and her father Typhon; and she had the face of a woman, the breast and feet and tail of a lion, and the wings of a bird. And having learned a riddle from the Muses, she sat on Mount Phicium, and propounded it to the Thebans. And the riddle was this:— What is that which has one voice and yet becomes four-footed

and two-footed and three-footed? Now the Thebans were in possession of an oracle which declared that they should be rid of the Sphinx whenever they had read her riddle; so they often met and discussed the answer, and when they could not find it the Sphinx used to snatch away one of them and gobble him up. When many had perished, and last of all Creon's son Haemon, Creon made proclamation that to him who should read the riddle he would give both the kingdom and the wife of Laius. On hearing that, Oedipus found the solution, declaring that the riddle of the Sphinx referred to man; for as a babe he is four-footed, going on four limbs, as an adult he is two-footed, and as an old man he gets besides a third support in a staff. So the Sphinx threw herself from the citadel, and Oedipus both succeeded to the kingdom and unwittingly married his mother, and begat sons by her, Polynices and Eteocles, and daughters, Ismene and Antigone.[*](Compare Eur. Ph. 55ff.; Diod. 4.64.4; Hyginus, Fab. 67.) But some say the children were borne to him by Eurygania, daughter of Hyperphas.[*](This account is adopted by Paus. 9.5.10ff.; and by the Scholiast on Eur. Ph. 1760, who cites Pisander as his authority. According to another version, Oedipus, after losing Jocasta, married Astymedusa, who falsely accused her stepsons of attempting her virtue. See Scholiast on Hom. Il. iv.376; Eust. on Homer, Il. iv.376, p. 369; Scholiast on Eur. Ph. 53.)