Bibliography
Ancient Authors & Works |
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Κουκουβάγια on the bookshelf
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The ancient authors and works listed below support the Genealogical Guide to Greek Mythology. The Greek Mythology Link, being a development of that work, is based on the same sources, but also relies on ancient authors and works not included in the list below.
In one of the tables below, the following will be seen:
Apollodorus is the most complete author: about 19% of all we know about the myths has been mentioned by him. Pausanias and Hyginus share a second place: ca. 12% each. Then comes Homer: ca. 8%. The authors just mentioned represent ca. 50% of all mythological data. The rest of the ancient authors appearing in this list represent the other half, but none of them surpass 5%. Close to 5% are authors such as Ovid and Nonnus. Close to 4% are Hesiod, Virgil and Diodorus Siculus.
These numbers merely reflect the presence of "genealogical data" (i.e the mention or description of characters in the ancient texts), and obviously do not represent an evaluation of the listed works in any other way.
The arguments of the plays by Aeschylus, Euripides and Sophocles are those found in the editions of the Loeb Classical Library.
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Aeschylus 525546 BC
Agamemnon
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When that
Helen had fled
with Paris to
Troyland, her husband
Menelaus and
his brother
Agamemnon,
the sons of
Atreus and
two-throned Kings of
Argos, sought to
take vengeance on him who had done outrage
to Zeus, the
guardian of the rights of hospitality.
Before their palace appeared a portent,
which the seer
Calchas
interpreted to them: the two eagles were
the Kings themselves and the pregnant hare
seized in their talons was the city which
held Priam's son
and Helen and her
wealth. But
Artemis, she
that loves the wild things of the field,
was wroth with the Kings: and when all
their host was gathered at aulis and would
sail with its thousand ships, she made
adverse winds to blow; so that the ships
rotted and the crews lost heart. Then the
seer, albeit in darkling words, spake unto
Agamemnon:
"If thou wilt appease the goddess and so
free the fleet, thou must sacrifice with
thine own hand thy daughter Iphigenia."
And he did even so, and the Greeks sailed
away in their ships. Nine years did they
lay siege to Troy
town, but they could not take it; for it
was fated that it should not be taken
until the tenth year.
Now when King Agamemnon fared forth from Argos, he left at home his Queen, Clytaemnestra, Leda's child and Helen's sister (though she had for father Tyndareus, but Helen's was Zeus himself); and in her loneliness and because Agamemnon had slain her daughter, she gave ear to the whisperings of another's love, even of Aegisthus, son of that Thyestes who had lain with the wife of his brother Atreus; and for revenge Atreus slew other of Thyestes's sons and gave their father thereof to eat; and when Thyestes learned whereof he had eaten, he cursed his brother's race.
With the coming of the tenth year of the war, Queen Clytaemnestra, plotting with Aegisthus against her husband's life, ordered that watch be kept upon the roof of her palace at Argos; for a succession of beacon-fires was to flash the news from Troy when the city should be captured by Agamemnon. For weary months the watchman has been on the look-outbut at last the signal blazes forth in the night. In celebration of the glad event, the Queen has altar-fires kindled throughout the city. The Chorus of Elders will not credit the tidings; nor are their doubts resolved until a herald announces the approach of Agamemnon, whose ship had alone escaped the storm that had raged in the night just passed. Welcomed by his Queen, Agamemnon bespeaks a kindly reception for his captive, Cassandra, Priam's daughter, and on his wife's urgence consents to walk to his palace on costly tapestries. Cassandra seeks in vain to convince the Elders of their master's peril; and, conscious also of her own doom, passes within. Agamemnon's death-shriek is heard; the two corpses are displayed. Clytaemnestra exults in her deed and defies the Elders. Aegisthus enters to declare that Agamemnon has been slain in requital for his father's crime. The Elders, on the point of coming to blows with Aegisthus and his body-guard, are restrained by Clytaemnestra, but not before they utter the warning that Orestes will return to exact vengeance for the murder of his father.
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Eumenides
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The priestess of
Apollo discovers
Orestes as a
suppliant in the inner shrine of the god
at Delphi, and
fronting him the
Erinyes of his
mother, a band of fearsome creatures who,
wearied with the pursuit of the fugitive
have fallen on sleep. Under promise of his
support, Apollo
bids Orestes
flee to Athens,
where he shall submit his case to
judgement and be released from his
sufferings. The ghost of
Clytaemnestra
rises to upbraid the sleeping
Erinyes because
of their neglect, whereby she is
dishonoured among the other dead. Awakened
by her taunts, they revile
Apollo for that
he has given sanctuary to a polluted man
whom they rightly pursue by reason of
their officeto take vengeance on all
who shed kindred blood.
The scene shifts to Athens, whither his pursuers have tracked their prey. Orestes, clasping the ancient image of Pallas, implores her protection on the plea that the blood upon his hands has long since been washed away by sacred rites and that his presence has worked harm to none who have given him shelter. The Erinyes chant a hymn to bind the soul of their victim with its maddening spell. In answer to Orestes' call, the goddess appears and with the consent of the Erinyes undertakes to judge the case, not by herself alone but with the assistance of a chosen number of her best citizens who are to constitute the jury.
The trial opens with Apollo present as advocate of his suppliant and as representative of Zeus, whose commands he has merely to set forth in all his oracles. Orestes, he declares, slew his mother by his express behest. The accused confesses to the deed but urges in his defence that in killing her husband Clytaemnestra killed his father and that his accusers should justly have taken vengeance upon her. On theri rejecting this argument on the ground that the murderess was not blood-kin to him she murdered, Orestes denies blood-kinship with his mother; in which contention he is supported by Apollo, who asserts that the father alone is the proper parent of the child, the mother being only the nurse of the implanted seed.
Athena announces that the court, the first to try a case of homicide, is now established by her for all time to come. The jury cast their ballots; and the goddess, declaring that it is her duty to pronunce final judgement on the case, makes known that her vote is to count for Orestes, who is to win if the ballots are equally divided. Proclaimed victor by the tie, Orestes quit the scene; his antagonists threaten to bring ruin on the land taht has denied the justice of their cause. It is the part of Athena by promises of enduring honours to assuage their anger; and now no longer Spirits of Wrath but Spirits of Blessing, they are escorted in solemn procession to their sanctuary beneath the Hill of Ares.
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The
Libation-Bearers
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Now when she had slain
Agamemnon,
Queen
Clytaemnestra
with her lover
Aegisthus
ruled in the land of
Argos. But the
spirit of her murdered lord was wroth and
sent a baleful vision to distress her soul
in sleep. She dreamed that she gave birth
to a serpent and that she suckled it, as
if it had been a babe; but together with
the mother's milk the noxious thing drew
clotted blood from out her breast. With a
scream of horror she awoke, and when the
seers of the house had interpreted the
portent as a sign of the anger of the
nether powers, she bade
Electra, her
daughter, and her serving-women bear
libations to the tomb of
Agamemnon, if
haply she might placate his angry spirit.
Now Princess Electra dwelt in the palace, but was treated no better than a slave; but, before that Agamemnon was slain, her brother, Prince Orestes, had been sent to abide with his uncle Strophius in a far country, even in Phocis. There he had grown to youthful manhood, and on the selfsame day that his mother sought to avert the evil omen of her dream, accompanied by his cousin Pylades, he came to Argos seeking vengeance for his father's murder.
On the tomb of Agamemnon he places a lock of his hair, and when Electra discovers it, she is confident that it must be an offering to the dead made by none other than her brother. She has been recognized by him by reason of her mourning garb; but not until she has had further proof, by signs and tokens, will she be convinced that it is he in very truth.
Orestes makes known that he has been divinely commissioned to his purpose of vengeance. Lord Apollo himself has commanded him thereto with threats that, if he disobey, he shall be visited with assaults of the Erinyes of his fatherbanned from the habitations of men and the altars of the gods, he shall perish blasted in mind and body.
Grouped about the grave of their father, brother and sister, iaded by the friendly Chorus, implore his ghostly assistance to their just cause. Orestes and Pylades, disguised as Phocian travellers, are given hospitable welcome by Clytaemnestra, to whom it is reported that her son is dead. The Queen sends as messenger Orestes' old nurse to summon Aegisthus from outside accompanied by his bodyguard. The Chorus persuades her to alter the message and bid him come unattended. His death is quickly followed by that of Clytaemnestra, whose appeals for mercy are rejected by her son. Orestes, displaying the bloody robe in which his father had been entangled when struck down, proclaims the justice of his deed. But his wits begin to wander; the Erinyes of his mother, unseen by the others, appear before his disordered vision; he rushes from the scene.
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Prometheus
Bound
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When Cronus,
the son of
Uranus, was king
in heaven, revolt against his rule arose
among the gods. The Olympians strove to
dethrone him in favor of
Zeus, his son; the
Titans, children
of Uranus and
Earth, championing
the ancient order of violence, warred
against Zeus and
his partisans.
Prometheus,
himself a Titan, forewarned by his
oracular mother
Earth or
Themis (for she
bore either name) that the victory should
be won by craft, whereas his brethren
placed their sole reliance on brute force,
rallied with her to the side of
Zeus and secured
his success. His triumph once assured, the
new monarch of heaven proceeded forthwith
to apportion to the gods their various
functions and prerogatives; but the
wretched race of man he purposed to
annihilate and create another in its
stead. This plan was frustrated by
Prometheus,
who, in compassion on their feebleness,
showed them the use of fire, which he had
stolen in their behoof, and taught them
all arts and handicrafts. For this
rebellion against the newly-founded
sovereignty of
Zeus, the friend
of mankind was doomed to suffer
chastisementhe must pass countless
ages, riveted to a crag on the shores of
the Ocean in the trackless waste of Scythia.
But suffering of body or of mind might not quell his spirit, though he is possessed of the sad privilege of immortality. Conscious that he had erred, he is nevertheless fortified by indignation that he had been made the victim of tyranny and ingratitude. Nor is he unprovided with a means to strengthen his resistance and to force the hand of his opressor, whose despotic power has one point of attack. The Titan is possessed of a fateful secret which must be revealed to Zeus if he is not to be hurled from his dominion as his father had been before him. The despot contemplates marriage with Thetis, and should it be brought to pass, the son to be born to him is to prove mightier than his sire. This secret, told Prometheus by his mother, he will not disclose till, in the lapse of ages, Zeus consents to release him from his ignominious bonds; rather than part with it on other terms he defies the thunder and the lightning of the lord of Olympus and, amid the crashing world, is hurled to Tartarus, to the last protesting against the injustice of his doom.
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Seven
Against Thebes
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It had been thrice foretold by
Apollo, the lord
of Delphi, unto
Laius, the King of the Cadmeans, that if
he would save his kingdom he must die
without offspring. But Laius followed the
perverse counsels of his nature and
disobeyed the voice of god: he begat a
son, whom he would have exposed to his
death on Mount Cithaeron; but the babe was
rescued by a shepherd who bore him to
Corinth, where
he grew to manhood, believing himself to
be the son of the king of that land,
although in fact he had only been adopted
by him being childless. But coming to
misdoubt his parentage,
Oedipus
journeyed to
Delphi to seek
the truth; and when the god declared that
he should slay his own father and marry
his own mother, he sought to flee such a
fate and betake himself far from the land
wherein he thought his father and his
mother dwelt. But it befell as the god had
said: on the way he met and slew,
unbeknown to himself, his father Laius: he
came to Thebes,
destroyed the monster
Sphinx that made
havoc of the land, married the Queen, even
his mother, and begat two sons, Eteocles
and Polynices, and two daughters,
Antigone and
Ismene. But when the truth stood revealed,
his mother-wife hung herself, and
Oedipus stabbed
his eyes that they might not look on the
misery he had wrought. And it came to pass
thatb his sons, who ruled in his stead
alternately, each the space of a year,
treated him sore ill, so he cursed them
and declared that they should divide their
inheritance by the sword. Eteocles would
not suffer his brother to hace his time to
rule; and to enforce his right Polynices,
who had fled to
Adrastus,
King of Argos,
and married the daughter of that prince,
mustered a host and sought to take his
native town.
At this point the action of the play begins. Warned by the seer Teiresias that the Argives are bent on a supreme assault, Eteocles heartens the burghers, quells the outcries of the daughters of Thebes, frantic at their impending danger, and receives the tidings from a scout that the enemy is advancing against the seven gates. To each of the opposing chieftains as they are described by the scout Eteocles opposes a worthy antagonist, nor will he himself hold back from encountering his brother when he learns that he is to attack the seventh gate. The curse of his father must not stand vefore a soldier's honour. And so the brothers fell, each by the other's hand, and the curse of Oedipus and the warning of Apollo to Laius were fulfilled.
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The
Suppliant Maidens
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Io, daughter of Inachus, King of
Argos, was
priestess of Hera,
whose jealousy of her lord's love for the
maiden brought upon her victim marring of
mind and body; and she was driven
distraught and in the semblance of a
heifer made to wander over land and sea
until she came to the land of the Nile.
There she regained her human form by the
mysterious touch of her lover
Zeus, and bore a
child Epaphus, from whom sprang Libya, and
from her Belus and Agenor. Between Belus'
two sons, Aegyptus and Danaus, strife
arose, and the fifty sons of Aegyptus
wished to possess by forced marriage the
fifty daughters of Danaus. But the
maidens, loathing the violence of their
kinsmen, fled amain with their father to
Argos, the home
of heir primal mother, and besought
sanctuary from the king of that land,
Pelasgus.
The hesitations of the king to vindicate to the suppliants the right of asylum, the triumph of that right by vote of the people of Argos, the arrival of the suitors in pursuit, preceded by their herald demandind the surrender of the maidens, and his repulse though threatening war, constitute the action of the play.
The sequel was contained in the Egyptians and the Danaids. Danaus, forced to acquiesce in the demands of his nephews, enjoins upon his daughters the duty of killing their bridegrooms on the marriage night. All, save Hypermnestra, obey; she with splendid perfidy spares Lynceus out of love; and when brought to trial is defended by the goddess Aphrodite pleading that love of man and woman is sanctified by the love of Heaven for Earth.
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(Orpheus)
Argonautica Orphica. The adventures of the
ARGONAUTS. There is
information about 30 characters other than the
ARGONAUTS.
Apollodorus, AD 100
The
Library. The most complete account of the Greek myths, covering almost everything from the creation of the world to the Trojan
War. We meet nearly all important characters and many others.
Apuleius, AD 160
The
Golden Ass. The only known source for the myth of Eros and Psyche.
Aratus of Soli, 315245 BC
Phaenomena. Relation of some mythological characters to the stars and constellations. Among others Pegasus, Dike, Andromeda and the PLEIADES.
Apollonius Rhodius, 260 BC
Argonautica. The adventures of the ARGONAUTS. In addition
there is information about almost 200 characters
other than the
ARGONAUTS themselves.
Aristophanes, c. 447386 BC
The
Birds. Contains a cosmogonic exposition which also explains, in a humorous way, the origin of birds.
Callimachus, 284 BC
Hymn
to Apollo
Hymn
to Artemis
On
the Bath of Pallas
Hymn
to Delos
Hymn
to Demeter
Hymn
to Zeus
In these hymns Callimachus provides information about 30 other characters, among others Achilles, Tiresias, Atalanta, Io, Callisto, etc.
Cicero, c. 10643 BC
De
Natura Deorum (The Nature of the Gods)
The accounts given in Cicero's work are not presented as true ones, but as an instrument of refutation of the Greek traditional fables in general.
Colluthus, AD 500
The
Rape of Helen
Besides Paris and
Helen, we may find
references to Eris,
Hyacinthus,
Leto,
Ganymedes,
Hypnos, etc.
Dionysius of Halicarnasus, 60 BCAD 7
The
Roman Antiquities
Roman extension of the Greek myths. Description
of the evolution of the kingdoms founded by
Aeneas and followers.
Diodorus Siculus, 8020 BC
The
Library of History
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Euripides, 485406 BC
Alcestis
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Apollo, being
banished for a season from Olympus, and
condemned to do service to a mortal,
became herdman of Admetus, King of Pherae
in Thessaly. Yet he loathed not his
earthly taskmaster, but loved him, for
that he was a just man, and hospitable
exceedingly. Wherefore he obtained from
the Fates this boon for Admetus, that,
when his hour of death should come, they
should accept in ramsom for his life the
life of whosoever should have before
consented to die in his stead. Now when
this was made known, none of them which
were nearest by blood to the king would
promise to be his ramsom in that day. Then
Alcestis his
wife, the daughter of
Pelias King of
Iolcos, pledged her to die for him. Of her
love she did it and for the honour of
wifehood. And the years passed by, and the
tale was told in many lands; and all men
praised
Alcestis, but
Admetus bore a burden of sorrow, for day
by day she became dearer to him, a wife
wholly true, a mother most loving, and a
lady to her thralls gentle exceedingly.
But when it was known by tokens that the
day was come, Admetus repented him sorely,
but it availed not, for no mortal may
recall a pledge once given to the Gods.
And on that day there came to the palace
Apollo to plead
with Death for
Alcestis'
sake; and a company of Elders of Pherae,
to ask for her state and to make mourning
for her. And when she was dead, ere she
was borne forth to burial, came
Hercules, son
of Zeus, in his
journeying, seeking the guest's right of
meal and lodging, but not knowing aught of
that which had come to pass. Of him was a
great deliverance wrought, which is told
herein.
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Andromache
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When Troy was
taken by the Greeks,
Andromache,
wife of that
Hector whom
Achilles slew
ere himself was slain by the arrow which
Apollo guided,
was given in the dividing of the spoils to
Neoptolemus,
Achilles' son.
So he took her oversea to the land of
Thessaly, and loved her, and entreated her
kindly, and she bare him a son in her
captivity. But after ten years
Neoptolemus
took to wife a princess of Sparta,
Hermion, daughter of
Menelaus and
Helen. But to
these was no child born, and the soul of
Hermione grew
bitter with jealousy against
Andromache.
Now
Neoptolemus,
in his indignation for his father's death,
had upbraided
Apollo
therewith: wherefore he now journeyed to
Delphi, vainly
hoping by prayer and sacrifice to assuage
the wrath of the God. But so soon as he
was gone,
Hermione
sought to avenge herself on
Andromache;
and Menelaus
came thither also, and these twain went
about to slay the captive and her child.
Wherefore
Andromache
hid her son, and took sanctuary at the
altar of the goddess Thetis, expecting
till Peleus, her
lord's grandsire, should come to save her.
And herein are set forth her sore peril
and deliverance: also it is told how
Neoptolemus
found death at
Delphi, and how
he that contrived his death took his wife.
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Bacchanals
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Semele the
daughter of
Cadmus, a mortal
bride of Zeus, was
persuaded by Hera
to pray the God to promise her with an
oath to grant her whatsoever she would.
And, when he had consented, she asked that
he would appear to her in all the
splendour of his godhead, even as he
visited Hera. Then
Zeus, not of his
will, but constrained by his oath,
appeared to her amidst intolerable light,
and flashings of heaven's lightning,
whereby her mortal body was consumed. But
the God snatched her unborn babe from the
flames, and hid him in a cleft of his
thigh, till the days were accomplished
wherein he should be born. And so the
child
Dionysus
sprang from the thigh of
Zeus, and was
hidden from the jealous malice of
Hera till he was
grown. Then did he set forth in victorious
march through all the earth, bestowing
upon men the gift of the vine, and
planting his worship everywhere. But the
sisters of
Semele scoffed
at the story of the heavenly bridegroom,
and mocked at the worship of
Dionysus. And
when Cadmus was
now old,
Pentheus his
grandson reigned in his stead, and he too
defied the wine-giver, saying that he was
no god, and that none in
Thebes should ever worship him. And herein is told how Dionysus came
in human guise to
Thebes, and
filled her women with the Bacchanal
possession, and how
Pentheus,
essaying to withstand him, was punished by
strange and awful doom.
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Cyclops
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THE Satyric Drama, of which the Cyclops
is the solitary example extant, is
especially interesting as being a survival
in literature. The Greek drama originally,
as being designed for representation at
the great annual festival of
Dionysus or
Bacchus, had for its subject some incident
in the adventures of that god or his
followers. When, early in the fifth
century B.C., it became the rule that each
dramatic poet should present a trilogy of
tragedies at the Greater Dionysia, it was
required that to these should be added a
fourth play, founded on the ancient theme,
as a concession to the popular feeling
connected with the Wine-god's festival,
and as a recognition of his presence. As
the chorus in such plays was invariably
composed of
Satyrs, the peculiar attendants of Bacchus, such plays were called Satyric Dramas. In these, incidents in the legends of gods and heroes were treated with an approach to burlesque, the high style of tragedy was abandoned at pleasure, the vocabulary contained many words which were beneath the dignity of the serious drama, the dances were wild, and not always decent, the versification was more irregular, broad and wanton jests were not only admitted, but perhaps even prescribed: in short, the unrestrained licence of the original Dionysia found here its literary expression. The subject of the Cyclops is taken from that adventure of Odysseus which is related with Epic dignity by Homer in the Odyssey, Bk. IX. The divergences, rendered inevitable by the special character of the Satyric Drama, are so great that it cannot be affirmed with certainty that this play was really based on Homer.
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Electra
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WHEN
Agamemnon
returned home from the taking of
Troy, his
adulterous wife
Clytaemnestra,
with the help of her paramour
Aegisthus,
murdered him as he entered the silver bath
in his palace. They sought aIso to slay
his young son
Orestes, that
no avenger might be left alive; but an old
servant stole him away and took him out of
the land, unto Phocis. There was he
nurtured by king Strophius, and Pylades
the king's son loved him as a brother. So
Aegisthus
dwelt with
Clytaemnestra,
reigning in
Argos, where
remained now of
Agamemnon's
seed Electra
his daughter only. And these twain marked
how Electra
grew up in hate and scorn of them,
indignant for her father's murder, and
fain to avenge him. Wherefore, lest she
should wed a prince, and persuade husband
or son to accomplish her heart's desire,
they bethought them how they should
forestall this peril.
Aegisthus
indeed should have slain her, yet by the
queen's counsel forbore, and gave her in
marriage to a poor yeoman, who dwelt far
from the city, as thinking that from
peasant husband and peasant children
theree shouId be nought to fear. Howbeit
this man, being full of loyalty to the
mighty dead and reverence for blood royal,
behaved himself to her as to a queen, so
that she continued virgin in his house all
the days of her adversity. Now when
Orestes was
grown to man, he journeyed with Pylades
his friend to
Argos, to seek
out his sister, and to devise how he might
avenge his father, since by the oracle of
Apollo he was
commanded so to do. And herein is told the
story of his coming, and how brother and
sister were made known to each other, and
how they fulfilled the oracle in taking
vengeance on tyrant and adulteress.
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Heraclides
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Eurystheus,
king of Argos,
hated
Hercules all
his life through, and sought to destroy
him by thrusting on him many and desperate
labours. And when
Hercules had
been caught up to Olympus from the pyre
whereon he was consumed on Mount Oeta,
Eurystheus
persecuted the hero's children, and sought
to slay them. Wherefore lolaus, their
father's friend and helper, fled with
them. But in whatsoever city they sought
refuge, thence were they driven; for
Eurystheus
ever made search for them, and demanded
them with threats of war. So fleeing from
land to land, they came at last to
Marathon which belongeth to
Athens, and
there took sanctuary at the temple of
Zeus. Thither came
the folk of the land compassionating them,
and
Eurystheus'
herald requiring their surrender, and the
king of Athens,
Theseus' son,
to hear their cause. And herein is told
the tale of the war that came of his
refusal to yield them up, of the sacrifice
of a noble maiden which the Gods required
as the price of victory, of an old warrior
by miracle made young, and of the
vengeance of
Alcmena.
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Hecabe
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WHEN Troy was
taken by the Greeks,
Hecuba, the
wife of Priam,
and her daughter,
Cassandra the
prophetess, and
Polyxena,
with the other women of
Troy, were made
slaves, being portioned among the victors,
so that
Cassandra
became the concubine of
Agamemnon.
But Polydorus, the youngest of
Priam's sons,
had long ere this been sent, with much
treasure of gold, for safe keeping to his
father's friend, Polymestor king of
Thrace, so that his mother had one
consolation of hope amidst her
afflictions. Now the host of Greece could
not straightway sail home, because to the
spirit of their dead hero
Achilles was
given power to hold the winds from
blowing, till meet sacrifice were rendered
to him, even a maiden of
Troy, most
beautiful of the seed royal; and for this
they chose
Polyxena. And
now king Polymestor, lusting for the gold,
and fearing no vengeance of man, slew his
ward, the lad Polydorus, and flung his
body into the sea, so that it was in
process of time cast up by the waves on
the shore whereby was the camp of the
Greeks, and was brought to
Hecuba. And
herein are told the sorrow of
Hecuba and her
revenge.
|
Helen
|
IT is told that one of the old bards,
named Stesichorus, who lived six
generations before Euripides; did in a
certain poem revile
Helen, for that
her sin was the cause of misery to Hellas
and to Troy.
Thereupon was he struck blind for railing
on her who had after death become a
goddess. But the man repented of his
presumption, and made a new song wherein
he unsaid all the evil he had sung of
Queen Helen, and
move into his lay an ancient legend,
telling how that not she, but her wraith
only, had passed to
Troy, while she
was borne by the Gods to the land of
Egypt, and there remained until the day
when her lord, turning aside on the
homeward voyage, should find her there.
When he had done this, his sight was
straightway restored to him. In this play
is Helen's story
told according to the "Recantation of
Stesichorus."
|
Heracles
|
Hercules
was hated from his birth by
Hera, and by her
devices was made subject to
Eurystheus,
king of Argos. At
his command he performed the great Twelve
Labours, whereof the last was that he
should bring up Cerberus, the Hound of
Hades, from the
Underworld.
Ere he departed, he committed
Amphitryon
his father, with Megara his wife, and his
sons, to the keeping of
Creon, king of
Thebes, and so
went down into the Land of Darkness. Now
when he was long time absent, so that men
doubted whether he would ever return, a
man of Euboea, named Lycus, was brought
into Thebes by
evil-hearted and discontented men, and
with these conspired against
Creon, and slew
him, and reigned in his stead. Then he
sought further to slay all that remained
of the house of
Hercules,
lest any should in days to come avenge
Creon's murder.
So these, in their sore strait, took
refuge at the altar of
Zeus. And herein
is told how, even as they stood under the
shadow of death,
Hercules
returned for their deliverance, and how in
the midst of that joy and triumph a yet
worse calamity was brought upon them by
the malice of
Hera.
|
Hippolytus
|
HIPPOLYTA, Queen, of the
Amazons, bore
to Theseus,
king of Athens
and Troezen, a
son whom he named from her, Hippolytus.
Now this youth grew up of all men most
pure in heart, reverencing chiefly
Artemis the
Maiden, Goddess of the Chase, and utterly
contemning the worship of
Aphrodite.
Wherefore the wrath of the Queen of Love
was kindled against him, and she made
Phaedra, his
father's young wife, mad with love for
him; and although she wrestled with her
malady, and strove to hide it in her
heart, till by the fever of it she was
brought nigh to death's door, yet in the
end it was revealed, and was made
destruction to her and to Hippolytus also.
|
Ion
|
IN the days when Erechtheus ruled over
Athens,
Apollo wrought
violence to the kings young daughter
Creusa. And she, having borne a son, left
him, by reason of her fear and shame, in
the cave wherein the God had humbled her.
But Apollo cared
for him, and caused the babe to be brought
to Delphi, even
to his temple. Therein was the child
nurtured, and ministered in the courts of
the God's house. And in process of time
Erechtheus died, and left no son nor
daughter save Creusa, and evil days came
upon Athens,
that she was hard bestead in war. Then
Xuthus, a chief of the Achaean folk,
fought for her and prevailed against her
Euboean enemies, and for guerdon of
victory received the princess Creusa to
wife, and so became king-consort in
Athens. But to
these twain was no child born; so, after
many years, they journeyed to
Delphi to
inquire of the oracle of
Apollo touching
issue. And there the God ordered all
things so that the lost was found, and an
heir was given to the royal house of
Athens. Yet,
through the blind haste of mortals, and
their little faith, was the son well-nigh
slain by the mother, and the mother by the
son.
|
Iphigenia
in Aulis
|
WHEN the hosts of Hellas were mustered
at Aulis beside the narrow sea, with
purpose to sail against
Troy, they were
hindered from departing thence by the
wrath of
Artemis, who
suffered no favoring wind to blow. Then,
when they enquired concerning this,
Calchas the
prophet proclaimed that the anger of the
Goddess would not be appeased save by the
sacrifice of
Iphigenia,
eldest daughter of
Agamemnon,
captain of the host. Now she abode yet
with her mother in Mycenae, but the king
wrote a lying letter to her mother,
bidding her send her daughter to Aulis,
there to be wedded to
Achilles. All
this did
Odysseus
devise, but
Achilles knew
nothing thereof. When the time drew near
that she should come,
Agamemnon
repented him sorely. And herein is told
how he sought to undo the evil, and of the
maiden's coming, and how
Achilles
essayed to save her, and how she willingly
offered herself for Hellas' sake, and of
the marvel that befell at the sacrifice.
|
Iphigenia
in Tauris
|
WHEN
Iphigenia,
daughter of
Agamemnon,
lay on, the altar of sacrifice at Aulis,
Artemis
snatched her away, and bare her to the
Tauric land, which lieth in Thrace to
north of the Black Sea. Here she was made
priestess of the Goddess's temple, and in
this office was constrained to consecrate
men for death upon the altar; for what
Greeks soever came to that coast were
seized and sacrificed to
Artemis. And
herein is told how her own brother
Orestes came
thither, and by what means they were made
known to each other, and of the plot that
they framed for their escape.
|
Medea
|
WHEN the Heroes, who sailed in the ship
Argo to bring home the Golden Fleece, came
to the land of Colchis, they found that to
win that treasure was a deed passing the
might of mortal man, so terribly was it
guarded by monsters magical, even
fire-breathing bulls and an unsleeping
dragon. But
Aphrodite
caused Medea the
sorceress, daughter of
Aeetes the king
of the land, to love
Jason their
captain, so that by her magic he overcame
the bulls and the dragon. Then
Jason took the
Fleece, and Medea
withal, for that he had pledged him to wed
her in the land of Greece. But as they
fled, Absyrtus her brother pursued them
with a host of war, yet by
Medea's devising
was he slain. So they came to the land of
lolcos, and to
Pelias, who
held the kingdom which was
Jason's of right.
But Medea by her
magic wrought upon
Pelias'
daughters so that they slew their father.
Yet by reason of men's horror of the deed
might not Jason
and Medea abide
in the land, and they came to
Corinth. But
there all men rejoiced for the coming of a
hero so mighty in war and a lady renowned
for wisdom unearthly, for that
Medea was
grandchild of the Sun-god. But after ten
years, Creon the
king of the land spake to
Jason, saying,
"Lo, I will give thee my daughter to wife,
and thou shall reign after me, if thou
wilt put away thy wife Medea; but her
and her two sons will I banish from the
land." So Jason
consented. And of this befell things
strange and awful, which are told herein.
|
Orestes
|
WHEN
Orestes had
avenged his father by slaying his mother
Clytaemnestra
and Aegisthus her paramour, as is told in the Tragedy
called "Electra," he was straightway
haunted by the Erinyes, the
avengers of parricide, and by them made
mad; and in the torment thereof he
continued six days, till he was brought to
death's door. And herein is told how his
sister Electra
ministered to him, and how by the Argive
people they were condemned to death, while
their own kin stood far from their help,
and how they strove against their doom.
|
The
Phoenician Women
|
When
Oedipus, king
of Thebes, was
ware that he had fulfilled the oracle
uttered ere he waas born, in that he had
slain his father, king Laius, and wedded
his mother Jocasta, he plucked out his own
eyes in his shame and misery. So he ceased
to be king; but, inasmuch as his two sons
rendered to him neither love nor worship,
he cursed them with this curse, "that they
should divide their inheritance with the
sword." But they essayed to escape this
doom by covenanting to rule in turn, year
by year. So Eteocles, being the elder,
became king for the first year, and
Polyneices his brother departed from the
land, lest any occasion of offence should
arise. But when after a year's space he
returned, Eteocles refused to yield to him
the kingdom. Then went he to Adrastus,
king of Argos,
who gave him his daughter to wife, and led
forth a host of war under seven chiefs
against Thebes. And herein is told how the brothers met in useless parley; by what strange sacrifice Thebes
was saved; of the Argives' vain assault;
and how the brothers slew each other in
single combat.
|
Rhesus
|
WHEN Hector
and the Trojans, as Homer telleth in the
Eighth Book of his lliad, had
driven the Greeks from before
Troy back to their
camp beside the sea, the host of
Troy lay for that
night in the plain overagainst them. And
the Trojans sent forth Dolon a spy to know
what the Greeks were minded to do. But
there went forth also two spies from the
camp of the Greeks, even
Odysseus and
Diomedes, and
these met Dolon and slew him, after that
he had told them in his fear all that they
would know of the array of the Trojans,
and of the coming of their great ally,
Rhesus the
Thracian, the son of a Goddess. And herein
is told of the coming of the Thracian
king, and of all that befell that night in
the camp of the Trojans.
|
Suppliants
|
IN the days when
Theseus ruled
in Athens, there
was war between
Argos and
Thebes. For the
two sons of
Oedipus, being
mindful of their father's curse, that they
should divide their inheritance with the
sword, covenanted to rule in turn, year by
year, over
Thebes. So
Eteocles, being the elder, became king for
the first year, and Polyneices his brother
departed from the land, lest any occasion
of offence should arise. But when after a
year's space he returned, Eteocles refused
to yield to him the kingdom. Then went he
to Adrastus,
king of Argos,
who gave him his daughter to wife, and led
forth a host of war under seven chiefs
against Thebes.
But, forasmuch as in going he set at
naught oracles and seers, his array was
utterly broken in battle, and of those
seven captains none returned, but
Adrastus
only. Thereafter, according to the sacred
custom of Hellas, and the law of war, the
Argives sent to require the Thebans to
suffer them to bear away their slain that
they might bury them. For, among the
Greeks, if a man being dead obtained not
burial, this was accounted a calamity
worse than death, forasmuch as he was
thereby made homeless and accurst in
Hades. Yet did the Thebans impiously and
despitefully reject that claim, being
minded to wreak vengeance on their enemies
after death. Then king
Adrastus,
with the mothers of the slain chiefs, came
to Eleusis in
Atlica, and made supplication at the altar
of Demeter to
Aethra the mother of
Theseus, and to
the king's self. So
Theseus
consented to their prayer, and led the
array of Athens
against Thebes,
and there fought and prevailed, and so
brought back the bodies of those chiefs,
and rendered to them the death-rites at
Eleusis.
|
Daughters
of Troy
|
WHEN Troy was
taken by the Greeks, the princesses of the
House of Priam
mere apportioned by lot to the several
chiefs of the host. But
Polyxena they
doomed to be sacrificed on
Achilles'
tomb, and Astyanax, the son of
Hector and
Andromache,
they hurled from a high tower. And herein
is told how all this befell; and beside
there is naught else save the lamentations
of these Daughters of
Troy, till the
city is set aflame, and the captives are
driven down to the sea.
|
|
Herodotus, 484430 BC
History
Hesiod, 700 BC
Catalogues. Collections of scholiasts on Hesiod, among which the so called Catalogues of
Women and Eoiae.
Shield
of Heracles.
Theogony.
Works
and Days
Homer, c. 750 BC (and Homeric Hymns)
The
Iliad
The
Odyssey
Homeric
Hymns : to Aphrodite, Apollo, Ares, Asclepius, Demeter, Dionysus, Helius, Hermes, Pan, and Selene
Hyginus, before AD 207
Poetica
Astronomica. The myths in relation to the stars and constellations.
Fabulae. The Fabulae tell the stories of about 1200 mythical characters. Like Apollodorus, Hyginus attempts to present a complete catalogue of the myths.
Antoninus Liberalis, AD 100
Metamorphoses. Folklore-like short stories.
Longus, AD 200
Daphnis
and Chloe. Love story.
Manilius, AD 10
Astronomica. The myths in connection with stars and constellations.
Nonnos, 5th Century AD
Dionysiaca. The god Dionysus wages war against India reaching farther than Alexander the Great.
|
Ovid, 43 BCAD 17
Fasti. Poetical description of the Roman year.
Heroides. Twenty one letters from women to their lovers: Penelope to
Odysseus,
Briseis to
Achilles, etc.
Metamorphoses. One of the main sources to the Greek myths including some Roman extensions.
Parthenius of Nicaea, 1st Century BC
Love
Romances. Short stories. Some of them do not need to be regarded as myths.
Pausanias, AD 150
Description
of Greece. Hellas seen by a sharp mind. Entertaining descriptions of cities, landscapes, monuments, etc., followed by many mythological accounts, often commented by the author. Some episodes, like the legendary version of the colonization of Ionia, or the return of the HERACLIDES are narrated in detail.
Pindar, 518438 BC
Odes: Isthmian, Nemean, Olympian, and Pythian
Plato, 427347 BC
Critias. The myth of Atlantis.
Phaedrus. Offspring of Achelous.
The
Republic. The parentage of the MOERAE. More about Ajax the Salaminian.
Timaeus. On the offspring of Oceanus.
Plutarch, AD 45120
Moralia: Greek Questions. Roman Parallel Stories
Parallel
Lives: Alcibiades, Cimon, Lysander, Numa, Pyrrhus, Romulus, Solon, Theseus.
Propertius, born 50 BC
Elegies
Quintus Smyrnaeus, AD 400
The Fall of Troy. This epic work resumes the story where the Iliad finishes.
Sophocles, 495406 BC
Ajax
|
THE arms of
Achilles,
claimed by Ajax
as the bravest warrior in the host, were
through intrigue given to
Odysseus, and
Ajax vows
vengeance both on the winner and on the
awarders of the prize. But
Athena, his
patron goddess, whom his arrogance has
estranged, sends him a delusion so that he
mistakes for his foes the sheep and cattle
of the Greeks.
Athena, when the
play opens, is discovered conversing with
Odysseus
outside the tent of
Ajax ; she will
show him his mad foe mauling the beasts
within. The mad fit passes and
Ajax bewails his
insensate folly and declares that death
alone can wipe out the shame. His wife
Tecmessa and the Chorus try to dissuade
him, but he will not be comforted and
calls for his son Eurysaces. The child is
brought, and after leaving his last
injunctions for his brother Teucer,
Ajax takes a
tender farewell. He then, fetches his
sword from the tent and goes forth
declaring that he will purge himself of
his stains and bury his sword. Presently a
Messenger from the camp announces that
Teucer has returned from his foray and has
learnt from
Calchas, the
seer, that if only
Ajax can be kept
within the camp for that day all may yet
be well. The Chorus and Tecmessa set forth
in quest of Ajax,
and Tecmessa discovers him lying
transfixed by his sword. Teucer finds the
mourners gathered round the corpse and is
preparing to bury him, when
Menelaus
hurries up to forbid the burial. After an
angry wrangle with Teucer,
Menelaus
departs, but is succeeded by
Agamemnon,
who enforces his brother's veto and is
hardly persuaded by
Odysseus to
relent. Ajax is
carried by his Salaminians to his grave, a
grave (so they prophesy) that shall be
famous for all time.
|
Antigone
|
Antigone,
daughter of
Oedipus, the
late king of
Thebes, in
defiance of
Creon who rules
in his stead, resolves to bury her brother
Polyneices, slain in his attack on
Thebes. She is
caught in the act by
Creon's
watch-men and brought before the king. She
justifies her action, asserting that she
was bound to obey the eternal laws of
right and wrong in spite of any human
ordinance.
Creon,
unrelenting, condemns her to be immured in
a rock-hewn chamber. His son Haemon, to
whom Antigone
is betrothed, pleads in vain for her life
and threatens to die with her. Warned by
the seer
Teiresias
Creon repents
him and hurries to release
Antigone from
her rocky prison. But he is too late: he
finds lying side by side
Antigone who
has hanged herself and Haemon who also has
perished by his own hand. Returning to the
palace he sees within the dead body of his
queen who on learning of her son's death
has stabbed herself to the heart.
|
Electra
|
Orestes,
admonished by the Delphic oracle to avenge
his murdered father, sets forth for
Mycenae accompanied by his aged Paedagogus
and Pylades. When in sight of the palace
they lay their plot. The Paedagogus is to
present himself as a Phocian messenger and
announce to
Clytaemnestra
that Orestes
has been killed in a chariot race at the
Pythian games. Meanwhile
Orestes and
Pylades are to make funeral offerings at
the tomb of
Agamemnon and
then, disguised as Phocians, to carry to
the Queen a funeral urn, telling her it
holds the ashes of
Orestes.
Clytaemnestra,
warned by an evil dream, sends
Chrysothemis to pour a libation on the
tomb. Electra
meets her on the way thither and persuades
her to leave these impious offerings and
take instead such gifts as the two sisters
can make to their father's ghost.
Clytaemnestra
enters with a handmaid bearing fruits to
be laid on the altar of
Apollo. She
rates Electra
for being abroad without her leave, and
defends her past acts against
Electra's
reproaches. The announcement of a
messenger ends the altercation, and the
Queen hears with feigned sorrow and
ill-concealed joy the news of
Orestes'
death, and invites the messenger to
accompany her to the palace. Chrysothemis
returns from the tomb, reporting that
someone has been there before her, has
wreathed the mound with flowers, and left
on the edge a lock of hair. Who can it be
but Orestes ?
Electra
disabuses her, repeating the messenger's
sad tale, and entreats her aid in
executing the resolve to slay with her own
hands their unnatural mother and her
paramour.
Orestes joins
them with Pylades and attendants bearing
the funeral urn. She takes the urn in her
hands and makes her moan over her lost
brother. As they converse together
Orestes by
degrees reveals himself and discloses his
purpose. With Pylades he enters the
palace, and shortly a death-shriek is
heard. He comes forth, and in answer to
Electra
replies that all is well in the house.
Aegisthus is
seen approaching, exultant at the report:
he has heard of
Orestes death.
Electra
confirms it, and bids him enter the palace
and see with his own eyes the corpse. At
his bidding the palace doors are thrown
open and on a bier is seen a veiled
corpse.
Aegisthus
lifts the face cloth and beholds the
corpse of
Clytaemnestra
with Orestes
standing hard by. He knows that his fate
is sealed, and is driven at the sword's
point by
Orestes to be
slain in the hall where
Agamemnon was
slain. The Chorus of free Mycenaean women
hail the death of the usurper which ends
the curse on the house of
Atreus.
|
Oedipus
at Colonus
|
Oedipus, the
blind and banished King of
Thebes, has come
in his wanderings to Colonus, a deme of
Athens, led by
his daughter
Antigone. He
sits to rest on a rock just within the
sacred grove of the
Furies and is
bidden depart by a passing native. But
Oedipus,
instructed by an oracle that he had
reached his final resting-place, refuses
to stir, and the stranger consents to go
and consult the Elders of Colonus (the
Chorus of the Play). Conducted to the spot
they pity at first the blind beggar and
his daughter, but on learning his name
they are horror-stricken and order him to
quit the land. He appeals to the
world-famed hospitality of
Athens and hints
at the blessings that his coming will
confer on the State. They agree to await
the decision of King
Theseus. From
Theseus
Oedipus craves
protection in life and burial in Attic
soil; the benefits that will accrue shall
be told later.
Theseus departs
having promised to aid and befriend him.
No sooner has he gone than
Creon enters
with an armed guard who seize
Antigone and
carry her off (Ismene, the other sister,
they have already captured) and he is
about to lay hands on
Oedipus, when
Theseus, who
has heard the tumult, hurries up and,
upbraiding Creon
for his lawless act, threatens to detain
him till he has shown where the captives
are and restored them. In the next scene
Theseus returns
bringing with him the rescued maidens. He
informs Oedipus
that a stranger who has taken sanctuary at
the altar of
Poseidon
wishes to see him. It is Polyneices who
has come to crave his father's forgiveness
and blessing, knowing by an oracle that
victory will fall to the side that
Oedipus
espouses. But
Oedipus spurns
the hypocrite, and invoices a dire curse
on both his unnatural sons. A sudden clap
of thunder is heard, and as peal follows
peal, Oedipus
is aware that his hour is come and bids
Antigone
summon Theseus.
Self-guided he leads the way to the spot
where death should overtake him, attended
by Theseus and
his daughters. Halfway he bids his
daughters farewell, and what followed none
but Theseus
knew. He was not (so the Messenger
reports) for the gods took him.
|
Oedipus
the king
|
To Laius, King of
Thebes, an
oracle foretold that the child born to him
by his queen Jocasta would slay his father
and wed his mother. So when in time a son
was born the infant's feet were riveted
together and he was left to die on Mount
Cithaeron. But a shepherd found the babe
and tended him, and delivered him to
another shepherd who took him to his
master, the King of
Corinth.
Polybus being childless adopted the boy,
who grew up believing that he was indeed
the King's son. Afterwards doubting his
parentage he inquired of the Delphic god
and heard himself the weird declared
before to Laius. Wherefore he fled from
what he deemed his father's house and in
his flight he encountered and unwittingly
slew his father Laius. Arriving at
Thebes he
answered the riddle of the
Sphinx and the
grateful Thebans made their deliverer
king. So he reigned in the room of Laius,
and espoused the widowed queen. Children
were born to them and
Thebes prospered
under his rule, but again a grievous
plague fell upon the city. Again the
oracle was consulted and it bade them
purge themselves of blood-guiltiness.
Oedipus
denounces the crime of which he is
unaware, and undertakes to track out the
criminal. Step by step it is brought home
to him that he is the man. The closing
scene reveals Jocasta slain by her own
hand and
Oedipus blinded
by his own act and praying for death or
exile.
|
Philoctetes
|
NINE years before the play begins
Philoctetes,
afflicted by a noisome wound, had been
landed by the Greek chiefs on the desert
island of
Lemnos. He bore
with him the famous bow and arrows of
Heracles; and
without these, as a seer afterwards
declared to them,
Troy could not be
taken. So
Odysseus was
commissioned to bring back by force or
fraud the hero and his arms, and he took
with him, to aid him in his purpose, the
son of
Achilles,
Philoctetes'
dearest friend. When the play begins
Odysseus has
landed and is instructing
Neoptolemus
in his part. He is to find
Philoctetes
and reveal who he is, but pretend that he
has come to take him back, not to
Troy, but home to
Greece.
Neoptolemus
at first indignantly declines the task and
is hardly persuaded to play the traitor.
He meets
Philoctetes
coming forth from his cave, makes himself
known, and, to gain his confidence,
relates fictitious wrongs that he, too,
has suffered at the hands of the Greeks.
He consents to take
Philoctetes
home, but as they are starting for the
ship a merchant-captain appears (a sailor
disguised by
Odysseus) who
tells them that the Greek captains have
sent in pursuit of both. They hasten their
departure, but first visit the cave that
Philoctetes
may fetch away the simples he needs to
dress his wound. As he is leaving the cave
Philoctetes
is seized with a paroxysm of pain. Knowing
that after such attacks deep slumber is
wont to follow, he entrusts his bow and
arrows to
Neoptolemus
who swears to keep them safe and restore
them to their owner. On awakening he
demands his bow, but
Neoptolemus
refuses to give it back and confesses the
plot that
Philoctetes
now suspects. Stung by the denouncement of
his treachery and the pathetic appeal to
his better nature,
Neoptolemus
repents him and is in the act of restoring
the bow, when
Odysseus, who
has been watching the scene in hiding,
appears to prevent him. The bow
Odysseus will
have;
Philoctetes
may go or stay as he chooses. The pair
depart together for the ships and
Philoctetes
is left behind with the chorus of sailors
who endeavour to persuade him to return
with them. But he is obdurate and they are
about to leave him when
Neoptolemus
is seen hurrying back with the bow,
closely followed by
Odysseus who
tries in vain to arrest him and threatens
to denounce him as a traitor to the host.
Philoctetes
regains his bow and would have used it to
let. fly a mortal shaft at
Odysseus, had
not
Neoptolemus
stayed his hand. Again he is urged to go
back to Troy and
again he refuses.
Neoptolemus
true to his word, reluctantly agrees to
convey him home. At this point an
apparition is seen in the air above them,
the divine form of
Heracles,
sent by Zeus from
Olympus to bid
Philoctetes
go back to Troy
with
Neoptolemus
and so fulfil the oracle. At last he bows
to the will of Heaven.
|
Trachiniae
|
DEIANIRA, alarmed at the long absence
of her husband, resolves to send their son
Hyllus in quest of his father. When he
left home
Heracles had
told her that in fifteen months would come
the crisis of his fateeither death
or glory and rest from his toils. As she
meditates, Lichas, the henchman of Heracles,
comes in sight, tells her that his master
is safe and will shortly follow. He is now
at Cape Cenaeum in Euboea, about to raise
an altar to Zeus
in honour of his victories. With Lichas
are a train of captive maidens and among
them she espies lole. By cross-questioning
she learns that
Heracles has
transferred to lole his love, and
determines to win it back by means of a
love-charm that the Centaur Nessus had
left to her as he lay dying. So she sends
by the hand of Lichas a festal robe
besmeared with what proves to be a burning
poison. Too late she discovers her
mistake. The flock of wool that she had
used to apply the charm and flung away
smoulders self-consumed before her eyes.
Hyllus returns from Euboea and denounces
his mother as a murderer, describing the
agonies of his tortured father. At the
news Deianira passes within the house and
slays herself with a sword. The dying
Heracles is
borne home on a litter. He gives his last
injunctions to Hyllus, to bear him to
Mount Oeta, there burn him on a pyre, and
then to return and take lole to wife. With
a bitter word against the gods who have
thus afflicted their own son, the noblest
man on earth, Hyllus gives an unwilling
consent.
|
Statius, AD 4896
Achilleid. On Achilles.
Thebaid. On the Seven Against
Thebes.
Strabo, 64 BCAD 25
Geography. Work containing various mythological accounts.
Tryphiodorus, AD 450
The
Taking of Ilios. On the fall of Troy.
Valerius Flaccus, AD 80
Argonautica. The expedition of the ARGONAUTS.
Virgil, 7019 BC
Aeneid. Aeneas leaves
Troy, comes to Italy, fights his enemies and founds a new kingdom.
Georgics. Didactical poems with mythological accounts on Orpheus and Eurydice, Aristaeus, etc.
Conon, fl. 36 BCAD 17
Narratives
(Diegeseis). Collection of fifty tales, preserved in the epitome of Photius in his Bibliotheke. Photius was a Byzantine scholar and Patriarch of Constantinople in AD 858-67 and 878-86. Recent edition: Malcolm Kenneth Brown, The Narratives of Konon. Text, Translation and Commentary on the Diegeseis. Beitrage zur Altertumskunde 163. München, Leipzig: K.G. Saur, 2002. Pp. viii + 406. ISBN 3-598-77712-4.
Other ancient authors consulted for
writing the Greek
Mythology Link:
Aelian
(Varia
Historia), Aristotle, Athenaeus
(Deipnosophistae),
Aulus Gellius
(Attic
Nights), Bacchylides
(Odes)Boethius
(Consolation
of Philosophy), Cicero
(Letters
to Atticus), Clement of Alexandria
(Exhortation
to the Greeks), Dares, Dictys,
Diogenes Laertius
(Lives
of Eminent Philosophers),
Epictetus
(Discourses),
Livy
(History
of Rome), Lucian
(Works),
Lycophron
(Alexandra),
Musaeus
(Hero
and Leander), Plotinus
(Enneads),
Seneca
(Tragedies),
Suetonius
(Lives
of the Caesars), Thucydides
(History
of the Peloponnesian War), Virgil
(Eclogues),
Xenophon
(Symposium),
etc.
Table 1: Ancient Sources in Chronological Order |
|
The quantitative relevance of an author is measured mainly through the occurrence of mythological names, and is expressed below by the percentage (%) of mythological data found in each author. |
Historical
Periods |
Authors
Greek / Latin |
% |
Works |
Description |
Early and Middle Bronze
Age
(3000-1600
BC)
Greek immigration 2200
BC
Cretan palaces: 1950 BC
|
See also
Historical Context
of the Myths
|
Mycenaean Age
(1600-1200
BC)
Minoan collapse: 1500
BC.
Destruction of the Mycenaean citadels in the
decades around 1200 BC.
|
Linear B, deciphered 1952. Linear B is a script
developed from the Minoan Linear A (still
undeciphered), used by the Mycenaeans between ca.
1500 BC and 1100 BC.
|
--
|
Names of gods appear on a clay tablet from Pylos
[see for example "Crete and Mycenae: Problems of
Mythology and Religious History", in Greek
and Egyptian Mythologies, compiled by Yves
Bonnefoy (University of Chicago Press, 1992).
|
Dark Age
(1200-800
BC)
Phonetic alphabet: c. 800
BC
|
Oral tradition
|
--
|
The myths, sang by the itinerant aoidoi,
and rhapsodes
|
Greek Phonetic Alphabet
|
Archaic Period
(800-480
BC)
First Olympiad: 776 BC
Foundation of Rome: 751 BC
|
Homer, c. 800 BC |
8
|
The
Iliad |
Epic poem
|
The
Odyssey |
Epic poem
|
Homeric
Hymns |
Invocations to the gods
|
Hesiod, 800 BC |
4.6
|
Theogony |
Poem describing the origin of the gods. The most
complete version on the subject.
|
Catalogues |
Poem enumerating heroines, their adventures and
descendants.
|
Shield
of Heracles |
Poem telling some adventures of Heracles.
|
Works
and Days |
Didactic poem with pratical instructions and
ethical maxims.
|
The Cyclic
Poets, 7C or 6C
AD (works generally ascribed, therefore
repeated):
|
Agias of Troezen
|
0.28
|
The
Returns (Nostoi)
|
Fragments of these works, and abridgments by
Photius (fl. AD 870) remain.
Translation:
Hesiod, The Homeric Hymns, and Homerica -
Hugh. G. Evelyn-White, Loeb Classical Library
[1914] 1982.
|
Anonymous
|
The
Thebaid
|
Antimachus of Theos
|
The
Epigoni
|
Arctinus of Miletus, 776 BC
|
The
Titanomachy
The
Aethiopis
The
Sack of Ilium
The
Returns (Nostoi)
|
Cinaethon of Lacedaemon
|
Oedipodea
The
Little Iliad
|
Eugammon of Cyrene, 568 BC
|
The
Telegony
|
Eumelus of Corinth, 730 BC
|
The
Titanomachy
The
Returns (Nostoi)
|
Diodorus of Erythrae
|
The
Little Iliad
|
Hegesias of Salamis
|
The
Cypria
|
Lesches of Mytilene, 660 BC
|
The
Little Iliad
|
Stasinus of Cyprus
|
The
Cypria
|
Thestorides of Phocaea
|
The
Little Iliad
|
Classical Period
(480-323
BC)
From the Persian Wars to
the death of Alexander.
|
Aeschylus, 525-456 BC |
0.5
|
Several plays
|
See Bibliography
|
Pindar, 518-438 BC |
1
|
Odes |
Poems dedicated to athletic victors with
multiple mythical references.
|
Sophocles, 495-406 BC |
0.5
|
Several plays
|
See Bibliography
|
Euripides, 485-406 BC |
1.5
|
Several plays
|
See Bibliography
|
Herodotus, 484-430 BC |
1
|
History |
'The father of history' includes several myths
in his historical accounts.
|
Aristophanes, c. 447-386 BC |
0.04
|
The
Birds |
Contains a cosmogonic exposition explaining
humorously the origin of birds, but the exposition
itself has mythological interest.
|
Plato, 427-347 BC |
0.3
|
Critias |
Myth of Atlantis.
|
Phaedrus |
Minor references.
|
The
Republic |
Myth of Er
|
Timaeus |
Minor references.
|
Hellenistic Period
(323-31 BC)
From the death of
Alexander to the fall of Alexandria (but Greece
became a Roman province in 146 BC).
|
Aratus of
Soli, 315-245
BC |
0.08
|
Phaenomena |
Didactic poem dealing with astronomy.
|
Callimachus, 284 BC |
0.3
|
Hymns |
In several hymns to the gods the poet informs on
other characters as well.
|
Apollonius
Rhodius, 260
BC |
1.8
|
Argonautica |
Epic poem in four books, telling the story of
Jason and the Argonauts.
|
Cicero, 106-43 BC |
0.3
|
The
Nature of the Gods |
Several accounts on the gods presented with the
purpose of refuting the Greek traditional tales.
|
Diodorus
Siculus, 80-20
BC |
4.4
|
The
Library of History |
History of the world with many myths recorded.
|
Imperial Age
(31 BC-AD
600)
End of West Rome AD
476
|
[Orpheus], ? |
0.4
|
Argonautica Orphica |
Account on the expedition of the Argonauts.
|
|
Orphic Hymns |
Invocations
|
Dares the
Phrygian, ? |
--
|
History of the Fall of Troy |
Complete account from the incident between the
Argonauts and the Trojans to the fall of Troy.
|
Virgil, 70-19 BC |
4
|
The
Aeneid |
Epic poem relating the wanderings of Aeneas and
his arrival to Italy.
|
Georgics |
Didactic poem dealing with rural gods, and
serving as a manual of farming as well.
|
Strabo, 64 BC-AD 25 |
2
|
Geography |
Extensive work dealing with geographical and
historical subjects, and describing customs and
traditions as well.
|
Dionysius of
Halicarnassus, 60
BC-AD 7 |
1.5
|
The
Roman Antiquities |
Work dealing with the history of Rome from the
mythical beginnings to the First Punic War.
|
Propertius, born 50 BC |
0.4
|
Elegies |
Love poems with mythical references.
|
Ovid, 43 BC-AD 17 |
6
|
Metamorphoses |
A Poem in 15 books collecting important myths.
|
Fasti |
A poem in six books, having by subject the Roman
calendar, in which relevant traditions (mythical,
historical and astronomical) are described
|
Heroides |
Twenty-one imaginary letters of heroines to
their lovers.
|
Conon, fl. 36 BC-AD 17 |
--
|
Narratives
(Diegeseis) |
Collection of fifty tales, preserved in the
epitome of Photius in his Bibliotheke.
Photius was a Byzantine scholar and Patriarch of
Constantinople in AD 858-67 and 878-86.
|
Parthenius, 1st c. BC |
1
|
Love
Romances
|
Collection of prose outlines of love stories.
|
Statius, AD 48-96 |
2.6
|
Thebaid |
Epic poem about the war of the Seven Against
Thebes.
|
Achilleid |
Epic poem (unfinished) covering the first years
of Achilles, his education and his mother's fears.
|
Plutarch, AD 45-120 |
1.3
|
Parallel
Lives: |
Fifty biographies of historical and also
mythical characters. See which lives are
mythologically relevant at
Bibliography, Ancient
Authors.
|
Moralia
(Greek and Roman Parallel Stories) |
The Moralia are treatises on various
subjects. They include not few mythical accounts.
|
Moralia
(Greek Questions) |
Valerius
Flaccus, AD
80 |
2
|
Argonautica |
Unfinished epic poem in eight books on the
expedition of the Argonauts. It tells the story up
to the escape of the Argonauts from Colchis and the
murder of Medea's brother Apsyrtus.
|
Apollodorus, AD 100 |
19
|
The
Library |
This is the most complete ancient mythographic
compilation available. After a Theogonical
introduction, Apollodorus goes through the
description of several mythological families, such
as that of Deucalion, that of Inachus, Atlas, etc.
This work, including its Epitome, covers the
Trojan War, the Returns of the Achaean leaders, and
the wanderings of Odysseus.
|
Antoninus
Liberalis, AD
100 |
2
|
Metamorphoses |
Series of mythological tales (41 fables of
metamorphoses).
|
Pausanias, AD 150 |
12
|
Description
of Greece |
Mythical and historical accounts, and
description of Greek landmarks. In addition to many
tales, throne succession in several cities, and the
return of the Heraclides are described in detail.
|
Apuleius, AD 160 |
0.01
|
The
Golden Ass |
A Latin novel. The only known source for the
myth of Eros and Psyche.
|
Longus, AD 200 |
0.06
|
Daphnis
and Chloe |
Novel depicting a pastoral love story.
|
Manilius, AD 10 |
0.05
|
Astronomica |
Latin didactic poem on celestial phenomena.
|
Hyginus, before AD 207 |
12
|
Fabulae |
Large mythographic compilation organized in 277
short sections, providing many interesting versions
of the myths.
|
Poetica
Astronomica |
Astronomical manual based on Greek mythological
accounts.
|
Dictys of
Cnossus, 4C
AD? |
--
|
Journal of the Trojan War |
Account on the fall of Troy. Perhaps a
translation from a document going back to 3C AD.
|
Nonnos, 5C AD |
5
|
Dionysiaca |
Epic in 48 books narrating the adventures of
Dionysus in India.
|
Tryphiodorus, AD 450 |
0.3
|
The
Taking of Ilios |
Epic poem. Almost seven hundred remaining lines
deal with the events between the episode of the
Wooden Horse and the sacrifice of Polyxena.
|
Quintus
Smyrnaeus, AD
400 |
3.3
|
The
Fall of Troy |
Epic poem, completing the story of the Trojan
War.
|
Colluthus, AD 500 |
0.1
|
The
Rape of Helen |
Epic poem giving an account of the Judgement of
Paris and his seduction of Helen.
|
Table 2: Quantitative relevance of authors and works |
|
Authors and Works are listed in decreasing order according to the amount of mythological data they provide. This merely quantitative relevance has been measured mainly the occurrence of names, and is expressed below by the percentage of mythological data represented by each author. The percentages do not amount to a full 100% because some details have been omitted from the list. Other ancient authors consulted for writing the Greek Mythology Link such as Aristotle, Athenaeus, Aulus Gellius, Boethius, Clement of Alexandria, Conon, Dares, Dictys, Diogenes Laertius (Lives of Eminent Philosophers), Epictetus, Livy, Lucian, Lycophron, Musaeus, Seneca, Suetonius, and certain contributions by Plato (besides those mentioned below), etc. are not included in this evaluation. But the general picture shown by the table should not be significantly altered if they were. |
Colour key |
Diverse subjects or collections
|
Single subject (usually Epics) |
Astronomy
|
Hymns, Odes, Elegies, and other shorter
poems, usually referring to several subjects.
|
% |
Authors
Greek / Latin |
Works |
Description |
19% |
Apollodorus
AD 100 |
The
Library
|
This is the most complete ancient mythographic
compilation available. After a Theogonical
introduction, Apollodorus goes through the
description of several mythological families, such
as that of Deucalion, that of Inachus, Atlas, etc.
This work, including its Epitome, covers the
Trojan War, the Returns of the Achaean leaders, and
the wanderings of Odysseus.
|
12%
|
Pausanias
AD 150 |
Description
of Greece
|
Mythical and historical accounts, and
description of Greek landmarks. In addition to many
tales, throne succession in several cities, and the
return of the Heraclides are described in detail.
|
12%
|
Hyginus
c. AD 200 |
Fabulae
|
Large mythographic compilation organized in 277
short sections, providing many interesting versions
of the myths.
|
Poetica
Astronomica
|
Astronomical manual based on Greek mythological
accounts.
|
8% |
Homer
c. 750 BC |
The
Iliad
|
Epic poem.
|
The
Odyssey
|
Epic poem.
|
Homeric
Hymns
|
Invocations to the gods
|
6% |
Ovid
43 BC-AD 17 |
Metamorphoses
|
A Poem in 15 books collecting important myths.
|
Fasti
|
A poem in six books, having by subject the Roman
calendar, in which relevant traditions (mythical,
historical and astronomical) are described
|
Heroides
|
Twenty-one imaginary letters of heroines to
their lovers.
|
5% |
Nonnos
5th c. AD |
Dionysiaca
|
Epic in 48 books narrating the adventures of
Dionysus in India.
|
4.6% |
Hesiod
c. 700 BC |
Theogony
|
Poem describing the origin of the gods. The most
complete version on the subject.
|
Catalogues
|
Poem enumerating heroines, their adventures and
descendants.
|
Shield
of Heracles
|
Poem telling some adventures of Heracles.
|
Works
and Days
|
Didactic poem with pratical instructions and
ethical maxims.
|
4.4% |
Diodorus
Siculus
80-20 BC |
The
Library of History
|
History of the world with many myths recorded.
|
4% |
Virgil
70-19 BC |
The
Aeneid
|
Epic poem relating the wanderings of Aeneas and
his arrival to Italy.
|
Georgics
|
Didactic poem dealing with rural gods, and
serving as a manual of farming as well.
|
3.3% |
Quintus
Smyrnaeus
AD 400 |
The
Fall of Troy
|
Epic poem, completing the story of the Trojan
War.
|
2.6% |
Statius
AD 48-96 |
Thebaid
|
Epic poem about the war of the Seven Against
Thebes.
|
Achilleid
|
Epic poem (unfinished) covering the first years
of Achilles, his education and his mother's fears.
|
2% |
Valerius
Flaccus
AD 80 |
Argonautica
|
Unfinished epic poem in eight books on the
expedition of the Argonauts. It tells the story up
to the escape of the Argonauts from Colchis and the
murder of Medea's brother Apsyrtus.
|
2% |
Antoninus
Liberalis
AD 100 |
Metamorphoses
|
Series of mythological tales (41 fables of
metamorphoses).
|
2%
|
Strabo
64 BC-AD 25 |
Geography
|
Extensive work dealing with geographical and
historical subjects, and describing customs and
traditions as well.
|
1.8% |
Apollonius
Rhodius
260 BC |
Argonautica
|
Epic poem in four books, telling the story of
Jason and the Argonauts.
|
1.5% |
Euripides
485-406 BC |
Several plays
|
See list of plays in Table II. |
1.5% |
Dionysius of
Halicarnassus
60 BC-AD 7 |
The
Roman Antiquities
|
Work dealing with the history of Rome from the
mythical beginnings to the First Punic War.
|
1.3% |
Plutarch
AD 45-120 |
Parallel
Lives:
|
Fifty biographies of historical and also
mythical characters. See which lives are
mythologically relevant at
Bibliography, Ancient
Authors.
|
Moralia
(Greek and Roman Parallel Stories)
|
The Moralia are treatises on various
subjects. They include not few mythical accounts.
|
Moralia
(Greek Questions)
|
1%
|
Herodotus
484-430 BC |
History
|
'The father of history' includes several myths
in his historical accounts.
|
1% |
Pindar
518-438 BC |
Odes
|
Poems dedicated to athletic victors with
multiple mythical references.
|
1% |
Parthenius
1st C. BC |
Love
Romances
|
Collection of prose outlines of love stories.
|
0.5% |
Aeschylus
525-456 BC |
Several plays
|
See list of plays in Table II. |
0.5%
|
Sophocles
495-406 BC |
Several plays
|
See list of plays in Table II. |
0.4% |
Propertius
born 50 BC |
Elegies
|
Love poems with mythical references.
|
0.4% |
(Orpheus) |
Argonautica Orphica
|
Another major account on the expedition of the
Argonauts.
|
0.3%
|
Tryphiodorus
AD 450 |
The
Taking of Ilios
|
Epic poem. Almost seven hundred remaining lines
deal with the events between the episode of the
Wooden Horse and the sacrifice of Polyxena.
|
0.3%
|
Callimachus
284 BC |
Hymns
|
In several hymns to the gods the poet informs on
other characters as well.
|
0.3% |
Cicero
106-43 BC |
The
Nature of the Gods
|
Several accounts on the gods presented with the
purpose of refuting the Greek traditional tales.
|
0.3% |
Plato
427-347 BC |
Critias
|
Source of the myth of Atlantis.
|
Phaedrus
|
Offspring of Achelous.
|
The
Republic
|
Information about parentage of the MOERAE.
Information about Ajax the Salaminian.
|
Timaeus
|
Information about the offspring of Oceanus.
|
0.1% |
Colluthus
AD 500 |
The
Rape of Helen
|
Epic poem giving an account of the Judgement of
Paris and his seduction of Helen.
|
0.08%
|
Aratus of Soli
315-245 BC |
Phaenomena
|
Didactic poem dealing with astronomy.
|
0.06% |
Longus
AD 200 |
Daphnis
and Chloe
|
Novel depicting a pastoral love story.
|
0.05%
|
Manilius
AD 10 |
Astronomica
|
Latin didactic poem on celestial phenomena.
|
0.04% |
Aristophanes
c. 447-386 BC |
The
Birds
|
Contains a cosmogonic exposition explaining
humorously the origin of birds, but the exposition
itself has mythological interest.
|
0.01% |
Apuleius
AD 160 |
The
Golden Ass
|
A Latin novel. The only known source for the
myth of Eros and Psyche.
|
Table 3: Works arranged according to the chronological order of the mythical events they narrate. The table includes works on particular subjects; larger collections of myths have been excluded. |
|
Colour key |
Jason and the Argonauts
|
Related to Thebes
|
Related to the Trojan War
|
Returns and wanderings after the fall of
Troy
|
Vengeance and adventures of Orestes
|
|