Antiope (mother of Amphion)

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Antiope of Thebes
)
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Antiope (Greek mythology)
.
Dirce, bound to the horns of a wild bull by Amphion and Zethus (in the presence of their mother Antiope), is punished for having mistreated Antiope. Antique fresco from Pompeii.

In

river god Asopus, according to Homer;[2] in later sources[3] she is called the daughter of the "nocturnal" king Nycteus of Thebes or, in the Cypria, of Lycurgus, but for Homer her site is purely Boeotian. She was the mother of Amphion and Zethus
.

Myth

Franz Anton Maulbertsch, Jupiter and Antiope (c. 1780).

Her beauty attracted

Lycus.[8] Lycus pursued Antiope after his brother Nycteus committed suicide because of Antiope's disgrace.[6]

On the way home she gave birth, in the neighbourhood of

Mount Cithaeron, to the twins Amphion and Zethus, of whom Amphion was the son of the god, and Zethus the son of Epopeus.[9] Both were left to be brought up by herdsmen. At Thebes Antiope now suffered from the persecution of Dirce, the wife of Lycus, but at last escaped towards Eleutherae, and there found shelter, unknowingly, in the house where her two sons were living as herdsmen.[8] This is the situation in Euripides' Antiope, which turns upon the recognition of mother and sons and their rescue of her.[citation needed
]

Jupiter and Antiope, by Antoine Watteau (c. 1714–1719).
Jupiter and Antiope, by Bartholomeus Spranger
.

Here she was discovered by Dirce, who had come to celebrate a Bacchic festival; she ordered the two young men to tie Antiope to the horns of a wild bull. They were about to obey, when the old herdsman, who had brought them up, revealed his secret, and they carried out the punishment on Dirce instead, for cruel treatment of Antiope, their mother, who had been treated by Dirce as a slave.

Cadmeia
of Thebes to the twins.

For the treatment of Dirce, it is said,

Phocus of Tithorca, on Mount Parnassus, where both were buried in one grave.[8][12]

Amphion became a great singer and musician after

Thebe
. The brothers were buried in one grave.

Correggio (c. 1528).[14]

In Greek culture

At

chryselephantine cult image was created of her and set up in the temple of Aphrodite. Pausanias speaks of it.[15] Only one priestess, an elderly woman, was permitted to enter the cella of the temple, with a young girl chosen each year, to serve as Lutrophoros.[16]

Fayoum; the palaeography suggested that the scroll was old before it was reused as waste, making these fragments the earliest surviving text of any Greek play;[19]
the discovery occasioned a rash of new readings of the existing fragments. The modern comprehensive reconstruction of all the fragments is that of Jean Kambitsis, ed. and commentator, L'Antiope d'Euripide (Athens, 1972).

Parallels

example needed] between the myth of Antiope and her sons and the Athenian myth of Athena Polias and Erechtheus.[20]

Antiope's twin sons were Amphion, son of Zeus, and Zethus, son of the mortal

Dioscuri, who often appear as snakes, protecting temples.[21]

Danaos
returned to Greece, where they became kings of Thebes and Argos respectively.

The trope of a city founded by royal twins also appears in the myth of Romulus and Remus, who founded Rome.

See also

References

  1. ISBN 978-0143106715
    .
  2. ^ Homer, Odyssey. xi. 260
  3. Hyginus
    , epitomizing Euripides' Antiope.
  4. ^ Pseudo-Apollodorus, Bibliotheca iii. 5; Burkert 1983 suggests that this apparently summarises a passage on Antiope in the Catalogue of Women that survives in a brief fragment (Hesiod, fr. 181-82).
  5. ^ Cook, Zeus, vol. I, p. 735.
  6. ^ a b c Roman, L., & Roman, M. (2010). Encyclopedia of Greek and Roman mythology., p. 71, at Google Books
  7. ^ His tomb was sited in the temenos of Athena at Sicyon. (Pausanias, 2.11.1; 2.6.3). Walter Burkert, Homo Necans 1983:186 notes the comparison with Athena Poleis at Athens and Erechtheus.
  8. ^ a b c  One or more of the preceding sentences incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). "Antiope (1)". Encyclopædia Britannica. Vol. 2 (11th ed.). Cambridge University Press. p. 132.
  9. Dioscuri; some heroes, like Theseus or Achilles
    , were born of mixed seed of a mortal and an immortal father.
  10. ^ Hyginus, Fabula 8.
  11. ^ Compare the wanderings of Io.
  12. ^ a b Pausanias ix. 17, x. 32.
  13. ^ As in Gorgias, examined by Andrea Wilson Nightingale, "Plato's 'Gorgias' and Euripides' 'Antiope': A Study in Generic Transformation" Classical Antiquity 11.1 (April 1992), pp. 121–141; noted by E.R. Dodds, Plato: Gorgias (Oxford, 1959) p. 276.
  14. ^ The sleeping nude, from the ducal gallery at Mantua, was not identified as Antiope before the 18th century; the painting is discussed by Lauren Soth, "Two Paintings by Correggio", The Art Bulletin 46.4 (December 1964), pp. 539–544, who remarks that a sleeping Antiope would be an innovation with ancient or Renaissance precedent and reidentifies the subject as Terrestrial Venus; Marcin Fabiański, "Correggio's 'Venus, Cupid and a Satyr': Its Form and Iconography" Artibus et Historiae 17.33 (1996), pp. 159–173, carries the analysis further.
  15. ^ Pausanias, 2.10.4.
  16. ^ Walter Burkert, Homo Necans (1983) iii.5 "Antiope and Epopeus" the "carrier of water" for lustrating the images.
  17. ^ Z. Ritoók, "Problems in Euripides’ Antiope" Acta Antiqua, 48.1/2 (January 2008).
  18. ^ Plato, Gorgias, 484e, 485e, 506b.
  19. ^ W. G. Rutherford and Lewis Campbell, "Some Notes on the New Antiope Fragments" The Classical Review 5.3 (March 1891), pp. 123–126.
  20. ^ Walter Burkert (1983).Homo Necans iii 5.Antiope and Epopeus. p.186
  21. ^ Martin Nillson (1967).Die Geschichte der Griechische Religion. Vol. I.Munchen p.228
  22. Oxyrhynchus papyrus
    fragment. Burkert, Homo Necans (1974) 1983:164 note 14.

External links

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