Appendix 2. Source Texts and Translations

Oedipodeia

T Tabula Borgiana

Nap. Mus. Naz. Inv. 2408 = IG XIV 1292 ii 11 (p. 341 Kaibel) = Jahn-Michaelis K =10 K. Sadurska, Les Tables Iliaques (Warsaw 1964), p. 60, L 3 (plate XI); Squire p. 400.
τ]ὴν Οἰδιπόδειαν τὴν ὑπὸ Κιναίθωνος τοῦ
]τες ἐπῶν οὖσαν ϝχ´
καὶ τ]ὴν Οἰδιπόδειαν τὴν ὑπὸ Κιναίθωνος τοῦ |[Λακεδαιμονίου λεγομένην πεποιῆσθαι παραλιπόν]τες ἐπῶν οὖσαν ϝχ´ suppl. Wilamowitz exempli gratia; |[ Λακεδαιμονίου πεποιημένην προαναγόν]τοc suppl. West
the Oedipodeia, composed by Cinaetho, consisting of 6,600 epic verses

F1 Scholion on Euripides Phoenician Women 1760

Cod. Monac. 560 (1.414–415 Schwartz) = arg. min. in Phoen. 11.27 (p. 11 Mastronarde).
οἱ τὴν Οἰδιποδίαν γράφοντες †οὐδεὶς οὕτω φησὶ περὶ τῆς Σφιγγός†.
ἀλλ’ ἔτι κάλλιστόν τε καὶ ἱμεροέστατον ἄλλων
παῖδα φίλον Kρείοντος ἀμύμονος Αἵμονα δῖον...
καὶ φασιν ὅτι οὐκ ἦν θηρίον ὡς οἱ πολλοὶ νομίζουσιν ἀλλὰ χρησμολόγος δύσγνωτα τοῖς Θηβαιοῖς λέγoντα καὶ πολλοὺς αὐτῶν ἀπώλλυεν ὲναντίως τοῖς χρησμοῖς χρωμένους.
oὐδεὶς – Σφιγγός del. Schwartz post Valckenaer, alii alia coniecerunt [ex. gr. ἄλλoς δ’ post γράφοντες add. Allen, οἱ τὴν Οἱδ. γράφοντες, oἵτινές εἰσιν, οὕτω φασὶ tempt. Vian]; recte iudicavit Marckscheffel: “ex hoc loco misere corrupto nihil licet colligere. ne id quidem constat, utrum versus ex Oedipodia sumpti sint, an, quod mihi quidem minus uerisimile videtur, alius carminis nomen exciderit.” 12 ἔπι, ἥµερ-, ἀµύµονα codd. : corr. Valckenaer
The author of the Oedipodeia ():
But by far the fairest and most desirable of all,
the dear son of blameless Creon, noble Haemon, .
And they say that it was not a beast, as the majority suppose, but a deliverer of impenetrable oracles to the Thebans, and destroyed many of them when they gave an answer contrary to the oracles.

F2 Pausanias IX 5.10

(3.10–11 Rocha-Pereira)
ὁ δὲ [scil. Οἰδίπους] καὶ τὸν πατέρα ἀποκτενεῖν ἔμελλεν, ὡς ηὐξήθη, καὶ τὴν μητέρα ἔγημε, παῖδας δὲ ἐξ αὐτῆς οὐ δοκῶ οἱ γενέσθαι, μάρτυρι Ὁμήρωι χρώμενος, ὃς ἐποίησεν ἐν Ὀδυσσείαι [11.271–274]·
μητέρα τ’ Οἰδιπόδαο ἴδον, καλὴν Ἐπικάστην,
ἣ μέγα ἔργον ἔρεξεν ἀϊδρείηισι νόοιο
γημαμένη ὧι υἱεῖ· ὁ δ’ ὃν πατέρ’ ἐξεναρίξας
γῆμεν· ἄφαρ δ’ ἀνάπυστα θεοὶ θέσαν ἀνθρώποισιν.
πῶς οὖν ἐποίησαν ἀνάπυστα ἄφαρ, εἰ δὴ τέσσαρες ἐκ τῆς Ἐπικάστης ἐγένοντο παῖδες τῶι Οἰδίποδι; ἐξ Εὐρυγανείας <δὲ> τῆς Ὑπέρφαντος ἐγεγόνεσαν. δηλοῖ δὲ καὶ ὁ τὰ ἔπη ποιήσας ἃ Οἰδιπόδια ὀνομάζουσι· καὶ Ὀνασίας Πλαταιᾶσιν ἔγραψε κατηφῆ τὴν Εὐρυγάνειαν ἐπὶ τῆι μάχηι τῶν παίδων.
Οἰδιπόδειαν Porson, Οἰδιποδίαν Marckscheffel.
Oedipus was fated to kill his father when he grew up and marry his mother. But I do not believe he had any children, in view of the testimony of Homer. His account in the Odyssey [11.271–274] runs: “I saw the mother of Oedipus, fair Epicaste, who did a monstrous deed by marrying her own son. And he married her after killing his own father. But the gods at once revealed these things to mankind.” How then could the gods have at once revealed things, if four children were born to Oedipus by Epicaste? No, they were born to him instead by Teuthras’ daughter Euryganeia. The author of the epic which is called the Oedipodeia makes this clear, and Onesias has painted a picture at Plataea showing Euryganeia in grief over the combat of her sons.

Thebais

Herodotus V 67

Κλεισθένης … ῥαψωιδοὺς ἔπαυσε ἐν Σικυῶνι ἀγωνίζεσθαι τῶν Ὁμη-ρείων ἐπέων εἵνεκα, ὅτι Ἀργεῖοί τε καὶ Ἄργος τὰ πολλὰ πάντα ὑμνέαται.
Haec ad Thebaida pertinere coniecerunt Wilamowitz, alii, haud scio an recte.
Cleisthenes stopped the rhapsodes’ poetic contests at Sicyon involving the epics by Homer, because the Argives and their city are frequently mentioned in those poems.

T1 Pausanias IX 9.1 and 5

(3.17–18 Rocha-Pereira)
τὸν δὲ πόλεμον τοῦτον, ὃν ἐπολέμησαν Ἀργεῖοι, νομίζω πάντων, ὅσοι πρὸς Ἕλληνας ἐπὶ τῶν καλουμένων ἡρώων ἐπολεμήθησαν ὑπὸ Ἑλλήνων, γενέσθαι λόγου μάλιστα ἄξιον. [sequuntur septem contra Thebas, epigoni] … τῶν δὲ Θηβαίων οἱ μὲν αὐτίκα ὡς ἡττήθησαν ὁμοῦ Λαοδάμαντι ἐκδιδράσκουσιν, οἱ δὲ ὑπολειφθέντες πολιορκίαι παρέστη-σαν. ἐποιήθη δὲ ἐς τὸν πόλεμον τοῦτον καὶ ἔπη Θηβαΐς [Hemsterhuis: Θηβαίοις codd.]· τὰ δὲ ἔπη ταῦτα Καλλῖνος [Sylburg: Καλαῖνος codd.] ἀφικόμενος αὐτῶν ἐς μνήμην ἔφησεν Ὅμηρον τὸν ποιήσαντα εἶναι [fr. 6 W], Καλλίνωι [Sylburg: Καλαίνωι codd.] δὲ πολλοί τε καὶ ἄξιοι λόγου κατὰ ταὐτὰ ἔγνωσαν· ἐγὼ δὲ τὴν ποίησιν ταύτην μετά γε Ἰλιάδα καὶ τὰ ἔπη τὰ ἐς Ὀδυσσέα ἐπαινῶ μάλιστα.
This war [against Thebes] waged by the Argives was, I think, the most noteworthy of all the wars of Greeks against Greeks in the so-called heroic age.... [there follow the contents of the story of the war]. As for the Thebans, some, as soon as they were defeated, at once fled, together with their leader Laodamas, while the remainder endured a siege of their city. On the subject of this war the epic called the Thebais was composed. This epic happens to be mentioned by Callinus, who says that Homer was the author. Many notable writers are of the same opinion as Callinus, and I myself rank the poem third only to the Iliad and the Odyssey.

T2 The Contest of Homer and Hesiod 15

(265–267 Allen = 15.42–43 Wilamowitz = p. 344 West)
ὁ δὲ Ὅμηρος ἀποτυχὼν τῆς νίκης περιερχόμενος ἔλεγε τὰ ποιήματα, πρῶτον μὲν τὴν Θηβαΐδα, ἔπη ˏζ, ἧς ἡ ἀρχή [F1 infra] … εἶτα Ἐπιγόvoυς ἔπη ˏζ [Epig. Τ2] ὧν ἡ ἀρχή [Epig. F1] … φᾶσι γάρ τινες καὶ ταῦτα Ὁμήρου εἶναι.
Homer, having failed to win the contest, continued a peripatetic existence, reciting first of all the Thebais ... for some say these poems too are Homer’s.

T3 Tabula Borgiana

Nap. Mus. Naz. Inv. 2408 = IG XIV 1292 ii 12 (p. 341 Kaibel) = Jahn-Michaelis K = 10 Κ Sadurska, Les Tables Iliaques (p. 60) L 4 sq. (plate XI), Squire p. 400.
ὑποθήσομεν Θηβαΐδα
]v τὸν Μιλήσιον λέγουσιν ἐπῶν ὄντα ˏθφˊ
ˏθφ ˊ suppl. Wilamowitz ex. gratia
the Thebais, said to have been composed by a Milesian and consisting of 7,000 epic verses.

T4 Tzetzes Life of Hesiod

(p. 49. 27–28 Wilamowitz = Hesiod T 80 Jacoby [p. 113])
τὸν παλαιὸν δ’ Ὅμηρον Διονύσιος ὁ κυκλογράφος [FGrHist 15 F8] φησὶν ἐπ’ ἀμφοτέρων ὑπάρχειν τῶν Θηβαικῶν στρατειῶν καὶ τῆς Ἰλίου ἁλώσεως.
Dionysius says that Homer composed on both the Theban campaign and the sack of Troy.

F1 The Contest of Homer and Hesiod 15 (= T2 above)

τὴν Θηβαΐδα, … ἧς ἡ ἀρχή ·
Ἄργος ἄειδε θεὰ πολυδίψιον ἔνθεν ἄvακτες ...
The Thebais, of which the first verse is:
Of Argos sing, goddess, the thirsty city from which the lords

F2 Athenaeus Sophists at the Feast 14.465b

(3.14 Kaibel)
ὁ δὲ Οἰδίπους δι’ ἐκπώματα τοῖς υἱοῖς κατηράσατο, ὡς ὁ τὴν κυκλικὴν Θηβαΐδα πεποιηκώς φησιν, ὅτι αὐτῶι παρέθηκαν ἔκπωμα ὃ ἀπηγορεύκει, λέγων οὕτως
αὐτὰρ ὁ διογενὴς ἥρως ξανθὸς Πολυνείκης
πρῶτα μὲν Οἰδιπόδηι καλὴν παρέθηκε τράπεζαν
ἀργυρέην Κάδμοιο θεόφρονος· αὐτὰρ ἔπειτα
χρύσεον ἔμπλησεν καλὸν δέπας ἡδέος οἴνου.
αὐτὰρ ὅ γ’ ὡς φράσθη παρακείμενα πατρὸς ἑοῖο 5
τιμήεντα γέρα, μέγα οἱ κακὸν ἔμπεσε θυμῶι,
αἶψα δὲ παισὶν ἑοῖσι μεταμφοτέροισιν
ἐπαρὰς ἀργαλέας ἠρᾶτο (θεῶν δ’ οὐ λάνθαν᾽ ἐρινύν)
ὡς οὔ οἱ †πατρωίαν εἴη φιλότητι†
δάσσοντ᾽, ἀμφοτέροισι δ’ ἀεὶ πόλεμοί τε μάχαι τε … 10
hinc pendet Eustathius Odyssey 1796.3:
ὧν [scil. αἱ τοῦ πατρὸς ἀραί] αἴτιον κατά τινας ὅτι παρέθεντο ἐκεῖνοι τῶι πατρὶ ἐκπώματα ἅπερ ἐκεῖνος ἀπηγορεύκει. ἦσαν δὲ ἐκεῖνα κατὰ τὸν πεποιηκότα τὴν κυκλικὴν Θηβαΐδα πατρὸς ἑοῖο τιμήεντα γέρα, τουτέστι τοῦ Λαίου. ἐλύπησε γὰρ ὡς ἔοικε τὸν γερόντα οὐ μόνον ἡ τῶν τέκνων παρακοὴ ἀλλὰ καὶ ἡ ἀνάμνησις τοῦ πατρικοῦ φόνου.
δι’ ἐκπώµατα del. Kaibel, def. Robert 7 µεταµφοτέροισιν Meineke: µετ’ ἀµφοτέροισιν complures 8 θεῶν Meineke: θεόν 9 locus vexatus: fortasse πατρώϊ’ ἐνηέι [ἐν] φιλότητι (W. Ribbeck: πατρώϊ’ ἐνηείηι φιλότητος iam Hermann) legendum 10 δάσσοντ’ Wackernagel (δάσ-σαιντ᾽ iam Hermann): δάσαντο
Oedipus cursed his sons because of the cups, as the author of the cyclic Thebais relates, because they had set before him the cup which he had forbidden. The poet tells the story thus:
But the godly hero, yellow-haired Polyneices, first of all set before Oedipus the fair table made out of silver, which had belonged to Cadmus. But next he filled the golden fair goblet full of sweet wine. But Oedipus when he perceived that there had been set before him his own father <Laius’> honored possessions, a great evil fell upon his heart and straightaway he invoked baleful curses upon his two sons, both of them (and the curses did not go unnoticed by the Erinys of the gods), to the effect that they would not divide their patrimony on friendly terms, but rather would ever have wars and battles between them both ...
The above is the source of Eustathius’ summary [commentary on the Odyssey 1796.3]:
The reason for these curses, according to some, is that the sons of Oedipus had set before him cups which he had forbidden. These cups were, according to the author of the cyclic Thebais, the esteemed possessions of his father, that is, Laius. It would seem that the old hero was vexed not only at his sons’ disobedience, but at being reminded how he had murdered his own father.

F3 Scholion on Sophocles’ Oedipus at Colonus verse 1375

(pp. 54–55 de Marco; cf. eundem ap. Reale Accad. Naz. dei Lincei 6 [p. 111])
τοῦτο ἅπαξ ἅπαντες οἱ πρὸ ἡμῶν παραλελοίπασιν, ἔχει δὲ τὰ ἀπὸ τῆς ἱστορίας οὕτως· οἱ περὶ Ἐτεοκλέα καὶ Πολυνείκην δι’ ἔθους ἔχοντες τῶι πατρὶ Οἰδίποδι πέμπειν ἐξ ἑκάστου ἱερείου μοῖραν τὸν ὦμον, ἐκλαθόμενοί ποτε εἴτε κατὰ ῥαιστώνην εἴτε ἐξ ὁτουοῦν ἰσχίον αὐτῶι ἔπεμψαν· ὁ δὲ μικροψύχως [μὲν add. Nauck] καὶ τελέως ἀγεννῶς ὅμως δ’ οὖν [Nauck: γοῦν] ἀρὰς ἔθετο [L: ἄρα τίθετο Μ, ἀνατέθετο R] κατ’ αὐτῶν δόξας κατολιγωρεΐσθαι· ταῦτα ὁ τὴν κυκλικὴν Θηβαΐδα ποιήσας [L: ταῦτα ὁ ποιητὴς RM]ἱστορεῖ οὕτως· [LRM])
ἰσχίον ὡς ἐνόησε χαμαὶ βάλε εἶπέ τε μῦθον·
‘ὤμοι ἐγώ, παῖδες μέγ’ ὀνείδειον τόδ’ ἐπέμψαν.’
εὖκτο δὲ Δὶ βασιλῆι καὶ ἄλλοις ἀθανάτοισι
χερσὶν ὑπ’ ἀλλήλων καταβήμεναι Ἄιδος εἴσω.
τὰ δὲ παραπλήσια τῶι ἐποποιῶι καὶ Αἰσχύλος ἐν τοῖς Ἑπτὰ ἐπὶ Θήβας (785 sqq.). LR
Cf. Zenobius of Athos’ Collection of Proverbs 2.88 = vulg. 5.43 (1.138 Leutsch-Schneidewin)
ἱστορεῖται δὲ ὅτι Ἐτεοκλῆς καὶ Πολυνείκης, δι᾽ ἔθους ἔχοντες πέμπειν τῶι Οἰδίποδι ἑκάστου ἱερείου τὸν ὦμον, ἐπιλαθόμενοι ἰσχίον (-ία codd.) ἔπεμψαν· ὁ δὲ νομίσας ὑβρίσθαι κατηράσατο αὐτοῖς.
Eustathius Odyssey 1684.9
ἄλλοι δέ γε βρωμάτων τινῶν χάριν τὸν Οἰδίπουν καταράσασθαι τοῖς τέκνοις ἱστόρησαν.
fragmentum valde corruptum alios secutus sanavi 1 ἰσχίον om. R 2 παῖδες µέγ’ Schneidewin: παῖδες (παῖδε R) µέν ὀνείδειον τόδ’ Buttmann: ὀνειδείοντες post ἔπεµψαν lacunam posuerunt complures Hermannium secuti; post hoc verbum ‘signum diacriticum (:-) quo scholii finem indicare solet habet R’, litteram ζ ÷ (id est ζήτει) ‘fortasse ob vocem ὀνειδείοντες’ habet L teste de Marco 3 εὖκτο δὲ Δὶ Buttmann: εὖκτο δὲ Διὶ (ex Δυὶ) R, εὖκτο Διὶ L βασιλῆι Triclinius: – ιλεῖ codd. 4 καταβήµεναι R (quod coniecerat Lascaris): καταβῆναι L
This detail has been omitted by all my predecessors, but the details of the story are as follows: Eteocles and Polyneices were accustomed to send their father Oedipus from each sacrifice a portion of the victim’s shoulder. On one occasion they completely forgot, either from indifference or for some other cause, and sent him the haunch. And he, in a petty and quite ignoble manner, invoked curses upon them, supposing he was being slighted. These events the author of the cyclic Thebais related as follows:
When Oedipus noticed the haunch he cast it upon the ground and uttered a speech: “Woe is me! My sons have sent this to me as a great insult.” And he prayed to Zeus the king and the other immortals that should descend to the house of Hades slain at each others’ hands.
Zenobius of Athos’ Collection of Proverbs 2.88
The story is told that Eteocles and Polyneices, being accustomed to send Oedipus the shoulder of each sacrificial victim, completely forgot and sent the haunch. And he, supposing himself to have been brutally treated, cursed them.
Eustathius’ commentary on the Odyssey 1684.9
Others say that the reason for Oedipus’ curse on his sons related to food.

F4 Pausanias IX 18.6

(3.34 Rocha-Pereira)
πρὸς δὲ τῆι πηγῆι τάφος ἐστὶν Ἀσφοδίκου· καὶ ὁ Ἀσφόδικος οὗτος ἀπέκτεινεν ἐν τῆι μάχηι τῆι πρὸς Ἀργείους Παρθενοπαῖον τὸν Ταλαοῦ, καθὰ οἱ Θηβαῖοι λέγουσιν, ἐπεὶ τά γε ἐν Θηβαΐδι ἔπη τὰ ἐς τὴν Παρθενο-παίου τελευτὴν Περικλύμενον τὸν ἀνελόντα φησὶν εἶναι.
By the spring [of Oedipus] is the grave of Asphodicus. And this Asphodicus was the man who killed Parthenopaeus son of Talaus in the battle against the Argives, as the Thebans state. But the verses in the Thebais relating to the death of Parthenopaeus state that Periclymenus was the man who killed him.

F5 Scholion on Iliad V 126

(2.63 Nicole: cf. 2.22 Erbse)
Τυδεὺς ὁ Οἰνέως ἐν τῶι Θηβαΐκῶι πολέμωι ὑπὸ Μελανίππου τοῦ Ἀστα-κοῦ ἐτρώθη· Ἀμφιάρεως δὲ κτείναc τὸν Μελάνιππον τὴν κεφαλὴν ἐκόμισε <Τυδεῖ > καὶ ἀνοίξας αὐτὴν ὁ Τυδεὺς τὸν ἐγκέφαλον ἐρρόφει ἀπὸ θυμοῦ. Ἀθηνᾶ δὲ κoμίζoυσα Τυδεῖ ἀθανασίαν ἰδοῦσα τὸ μίασμα ἀπεστράφη αὐτόν. Τυδεὺς δὲ γvoὺς ἐδεήθη τῆς θεοῦ ἵνα κἂν τῶι παιδὶ αὐτοῦ παράσχηι τὴν ἀθανασίαν. ἡ ἱστορία παρὰ τοῖς Κυκλικοῖς.
ad Thebaida referunt complures
Tydeus son of Oeneus was wounded in the war against Thebes by Melanippus son of Astacus. And Amphiaraus, after killing Melanippus, brought his head to Tydeus and Tydeus, cutting it open, slurped up its contents in a frenzy. Athena was bringing immortality for him, but when she saw the disgusting act she turned away from him. And Tydeus, realising this, begged the goddess to give the immortality to his son [Diomedes]. The story is in the Cyclic Poets.

F6a Pausanias VIII 25.7–8

(2.273 Rocha-Pereira)
τὴν δὲ Δήμητρα τεκεῖν φασιν (scil. τινες) ἐκ τοὺ Ποσειδῶνος θυγατέρα ἧς τὸ ὄνομα ἐς ἀτελέστους λέγειν οὐ νομίζουσι, καὶ ἵππον τὸν Ἀρίονα· ἐπὶ τούτωι δὲ παρά σφισιν Ἀρκάδων πρώτοις Ἵππιον Ποσειδῶνα ὀνομασθῆναι. ἐπάγονται δὲ ἐξ Ἰλιάδος ἔπη καὶ ἐκ Θηβαΐδος μαρτύριά σφισιν εἶναι τῶι λόγωι, ἐν μὲν Ἰλιάδι ἐς αὐτὸν Ἀρίονα πεπoιήσθαι [Iliad XXIII 346–347; cf. F6b, F6c] ἐν δὲ τῆι Θηβαΐδι ὡς Ἄδραστος ἔφευγεν ἐκ Θηβῶν
εἵματα λυγρὰ φέρων σὺν Ἀρίονι κυανοχαίτηι.
αἰνίσσεσθαι οὖν ἐθέλουσι τἀ ἔπη Πoσειδῶνα Ἀρίονι εἶναι πατέρα.
φέρων (R1Pa Vb: φερίων β) suspectum: fort. φορῶν scribendum, nisi εἵματα lectionem veram celat (cήματα coni. Beck, coll. Aesch. S.C.T. 49-51)
Some say that Demeter bore to Poseidon a daughter whose name they do not see fit to reveal to the uninitiated, together with a horse, Arion. And therefore the name Poseidon of the Horse was received by them first among the Arcadians. They quote from the Iliad and the Thebais as evidence for this tradition. In the Iliad Arion himself is mentioned [XXIII 346], while in the Thebais it is related how Adrastus was able to escape from Thebes,
With begrimed clothes and riding on Arion the dark-maned horse.
They take this reference to mean that Poseidon was father to Arion.

F6b Scholion on Iliad XXIII 347

(5.424–423 Erbse)
(ὃς ἐκ θεόφιν γέvος ἦεν ·) Ὅμηρος μὲν ἁπλῶς ὅτι θειοτέρας ἦν φύσεως [scil. Ἀρίων], οἱ δὲ νεώτεροι Ποσειδῶνος καὶ Ἁρπυίας αὐτὸν γενεα-λογοῦσιν, οἱ δὲ ἐν τῶι Κύκλωι Ποσειδῶνος καὶ Ἐριvύος.
[pergit Σ idem] καὶ Ποσειδῶν μὲν αὐτὸν Κοπρεῖ τῶι Ἁλιαρτίωι δίδωσιν. ὁ δὲ Κοπρεὺς Ἡρακλεῖ, <ὃς> καὶ Κύκνον ἀνεῖλεν ἐν Παγασαῖς ἐπ’ αὐτοῦ μαχόμενος. ἔπειτα αὐτὸν δίδωσιν Ἀδράστωι.
Apropos of the phrase “who was of divine race”: Homer simply says that Arion was of more divine nature, while the genealogy given in later poets is that he was offspring of Poseidon and a Harpy, and the Cyclic poets say that he was offspring of Poseidon and an Erinys. Poseidon gives him to Copreus, son of Haliartus; and Copreus gave him to Heracles; and he killed Cycnus at Pagasae in combat with him. Then he gave him to Adrastus.

F6c Scholion on Iliad XXIII 346

(cf. 5.424 Erbse, 2.205 Nicole; Janko, Classical Quarterly 36 [1986]: 51–52)
Ποσειδῶν ἐρασθεὶς Ἐρινύος, καὶ μεταβαλὼν τὴν αὑτοῦ μορφὴν εἰς ἵππον, ἐμίγη κατὰ Βοιωτίαν παρὰ τῆι Τιλφούσηι κρήνηι. ἡ δὲ ἔγκυος γενομένη ἵππον ἐγέννησεν, ὃς διὰ τὸ κρατιστεύειν Ἀρίων ἐκλήθη. Κοπρεὺς δὲ Ἁλιάρτου βασιλεύων [πόλεως Βοιωτίας] ἔλαβε δῶρον αὐτὸν παρὰ Ποσειδῶνος. οὗτος δὲ αὐτὸν Ἡρακλεῖ ἐχαρίσατο γενομένωι πρὸς αὐτόν. τούτωι δὲ ἀγωνισάμενος Ἡρακλῆς πρὸς Κύκνον Ἄρεως υἱὸν καθ’ ἱπποδρομίαν ἐνίκησεν ἐν τῶι τοῦ Πηγασαίου Ἀπόλλωνος ἱερῶι, [ὅ ἐστι πρὸς Τροιζῆνι]. εἶθ’ ὕστερον αὖθις Ἡρακλῆς Ἁδράστωι τὸν πῶλον παρέσχεν· ὑφ’ οὗ μόνος ὁ Ἄδραστος ἐκ τοῦ Θηβαϊκοῦ πολέμου διεσώθη, τῶν ἄλλων ἀπολομένων. ἡ ἱστορία παρὰ τοῖς Κυκλικοῖς.
πόλεως Βοιωτίας del. Janko p. 52 n. 75 ὅ … Τροιζῆνι del. van der Valk, prob. Janko ib.: deest ap. ΣΒ sec. Dindorf (4.317)
Poseidon fell in love with an Erinys, and, changing his shape to a horse, had intercourse with her in Boeotia by the stream of Tilphusa. She became pregnant and gave birth to a horse which was called Arion because he was preeminent [Greek aristos]. And Copreus, king of Haliarthus, received him as a gift from Poseidon. Copreus in turn gave him to Heracles in gratitude, when he was staying with him. Heracles used him to compete in a horse race with Cycnus, son of Ares, which he won at the temple of Apollo at Pagasae. Then later, Heracles in turn gave the stallion to Adrastus.
It was thanks to Arion that Adrastus was the only survivor of the war against Thebes, all the other leaders meeting their death. The tale is related by the Cyclic poets.

F7 Scholion on Pindar Olympian VI 15–17

ἑπτὰ δ’ ἔπειτα πυρᾶν νεκρῶν τελεσθέντων Ταλαϊονίδας | εἶπεν ἐν Θήβαισι τοιοῦτόν τι ἔπος· ποθέω στρατιᾶς ὀφθαλμὸν ἐμάς | ἀμφότερον μάντιν τ’ ἀγαθὸν καὶ δουρὶ μάρνασθαι.
ad haec ƩA (1.160 Dr.)
ποθέω· ὁ Ἀσκληπιάδης [scil. ὁ Μυρλεανός] φησὶ ταῦτα εἰληφέναι ἐκ τῆς κυκλικῆς Θηβαΐδος.
quid dixerit poeta noster incertum
(lines of Pindar’s ode represent Adrastus saying, after the corpses on seven pyres had been cremated, “I long for the ‛eye’ of my army [Amphiaraus], both a good seer and skilled at fighting with a spear.”)
Apropos of the verb “long for”: Asclepiades says Pindar took this from the Cyclic epic the Thebais.

F8 Apollodorus Library I 8.4

(p. 26 Wagner)
Ἀλθαίας δὲ ἀποθανούσης ἔγημεν Οἰνεὺς Περίβοιαν τὴν Ἱππονόου. ταύτην δὲ ὁ μὲν γράψας τὴν Θηβαΐδα πολεμηθείσης Ὠλένου λέγει λαβεῖν Οἰνέα γέρας [sequitur Hesiod fr. 12 MW].
When Althaea died, Oeneus married Periboeia, daughter of Hipponous. The author of the Thebais says Oeneus received her as war booty after the sack of the city of Olenus.
Etiam inter Thebaidos fragmenta numerandum, ut credunt complures.

Ἀµφιάρεω ἐξελασία

Pseudo-Herodotean Life of Homer 9

(p. 197 Allen = pp. 7–8 sqq. Wilamowitz = p. 362 West)
(Ὅμηρος … ἀπικνέεται ἐς Νέον τεῖχος) κατήμενος δὲ ἐν τῶι σκυτείωι παρεόντων καὶ ἄλλων τήν τε ποίησιν αὐτοῖς ἐπεδείκνυτο, Ἀμφιάρεώ τε τὴν ἐξελασίαν τὴν ἐς Θήβας καὶ τοὺς ὕμνους τοὺς ἐς θεοὺς πεποιημένους αὐτῶι.
When Homer arrived, among the poems displayed was “Amphiaraus’ Setting Forth for Thebes.”
Suda s.v. Ὅμηρος (3.526 Adler = Homeri Τ1)
ἀναφέρεται δὲ εἰς αὐτὸν καὶ ἄλλα τινὰ ποιήματα· Ἀμαζονιά … Ἀμφιαράου Ἐξέλασις.
Among the poems ascribed to Homer was “Amphiaraus’ Setting Forth for Thebes.”
Ἀµφ. Ἐξ. partem fuisse nostri carminis potius quam carmen diversum intellegunt complures

Epigoni

T1 Herodotus IV 32 (= F2 below)

ἔστι δὲ καὶ Ὁμήρωι ἐν Ἐπιγόνοισι, εἰ δὴ τῶι ἐόντι γε Ὅμηρος ταῦτα τὰ ἔπεα ἐποίησε.
This is in the Epigoni of Homer, if this epic really is by Homer.

T2 The Contest of Homer and Hesiod 15 (= Thebais T2 above)

(265–267 Allen = 15 p. 42 sq. Wilamowitz = p. 344 West)
ὁ δὲ Ὅμηρος ἀποτυχὼν τῆς νίκης περιερχόμενος ἔλεγε τὰ ποιήματα, πρῶτον μὲν τὴν Θηβαΐδα [Thebais Τ2] … εἶτα Ἐπιγόνους [Barnes: ἐπειγομένου] ἔπη ˏζ ἧς ἡ ἀρχή (F 1 infra) … φασὶ γάρ τινες καὶ ταῦτα Ὁμήρου εἶναι.
The Epigoni ... for some say these poems are by Homer.
Cf. the Tabula Borgiana [= ThebaisT3]
the Epigoni, consisting of 7,000 epic verses.

F1 The Contest of Homer and Hesiod (= T2 above)

Ἐπιγόνους … ἧς ἡ ἀρχή ·
νῦν αὖθ’ ὁπλοτέρων ἀνδρῶν ἀρχώμεθα Μοῦσαι.
Now again let us begin, Muses, the tale of younger men, < who...>
hunc versum παρωιδεῖ Aristophanes (Peace 1270–1271):
(παιδίον ά)· νῦν αὖθ’ ὁπλοτέρων ἀνδρῶν ἀρχώμεθα –
(Τρυγαῖος) παῦσαι
ὁπλοτέρους ἄιδων.
haec Antimacho Colophonio perperam trib. Σ ad loc. (schol. Ar. II.2 p. 178 Holwerda):
ἀρχὴ τῶν Ἐπιγόνων Ἀντιμάχου.

F2 Herodotus IV 32 (= T1 above)

ἀλλ’ Ἡσιόδωι μέν ἐστι περὶ Ὑπερβορέων εἰρημένα (fr. 209 Rz.: cf. fr. 150.21 MW),
The Hyperboreans are mentioned... also by Homer in the Epigoni.

F3 Scholion on Apollonius of Rhodes’ Argonautica 1.308

(p. 35 Wendel) = Delphic Oracle 20 Parke–Wormell (2.9)
οἱ δὲ τὴν Θηβαΐδα [sic] γεγραφότες φασὶν ὅτι ὑπὸ τῶν Ἐπιγόνων ἀκροθίνιον ἀνετέθη Μαντὼ ἡ Τειρεσίου θυγάτηρ εἰς Δελφοὺς πεμφθεῖσα, καὶ κατὰ χρησμὸν Ἀπόλλωνος ἐξερχομένη περιέπεσε Ῥακίωι τῶι Λέβητος υἱῶι Μυκηναίωι τὸ γένος. καὶ γημαμένη αὐτῶι – τοῦτο γὰρ περιεῖχε τὸ λόγιον, γαμεῖσθαι ὧι ἂν συναντήσηι – ἐλθοῦσα εἰς Κολοφῶνα καὶ ἐκεῖ δυσθυμήσασα ἐδάκρυσε διὰ τὴν τῆς πατρίδος πόρθησιν. διόπερ ὠνομάσθη Κλάρος ἀπὸ τῶν δακρύων.
The author of the Thebais says that Manto, the daughter of Tiresias, was dedicated by the Epigoni as spoil of war and sent to Delphi. In accordance with an oracle from Apollo, as she came from his temple, she encountered Rhiacus, son of Lebes, a Mycenean by birth. She married him—for this was the term of the oracle’s pronouncement, that she marry whomever she met—and went to Colophon and there, in a fit of sorrow, fell a-weeping for the sack of her native land. For this reason she got called Clarus, because of her tears [Greek klaio meaning “I weep”].

Fragmentum spurium

Σ Soph. Ο. C. 378 (p. 25 de Marco) κοῖλον Ἄργοc· πολλαχοῦ τὸ Ἄργος κοῖλόν φησι, καθάπερ καὶ ἐν Ἐπιγόνοις (Soph. TrGF 4 F 190 Radt)· ‘τὸ κοῖλον Ἄργος οὐ κατοικήσαντ’ ἔτι’ καὶ ἐν Θαμύραι (Soph. TrGF 4 F 242 Radt)· ‘ἐκ μὲν Ἐριχθονίου ποτιμάστιον ἔσχεθε κοῦρον | Αὐτόλυκον, πολέων κτεάνων σίνιν Ἄργεϊ κοίλωι.’ Ὅμηρος· (Od. 4.1).
titulos sic transposuit Kirchhoff: καθάπερ καὶ ἐν Θαμύραι· τὸ κοῖλον κτλ. … καὶ ἐν Ἐπίγονοις· ἐκ μὲν κτλ. qui duos hexametros ad carmen nostrum retulit; vid. contra Radt ad locc. (pp. 186 et 237). duos versus nostro epico aliter vindicant Pearson (Soph. Frag. 1.182) qui post Θαμύραι verba excidisse quae versus Sophocleos continerent coni, et Powell (Collectanea Alexandrina 247) qui lacunam propositam sic ex. gr. suppl.: (... καἰ ὁ τοὺς Ἐπιγόνους ποιήσας)· ἐκ μὲν ἄρα κτλ. sed de hexametri usu apud tragicos vid. Radt supra cit. p.237.
(The two hexameters quoted are probably from a lost Sophoclean tragedy [Thamyras] rather than from the cyclic Epigoni cited in a supposed lacuna.)

Alcmaeonis

F1 Scholion on Euripides Andromache 687

(2.295 Schwartz)
(οὐδ’ ἂν σὲ Φῶκον ἤθελον·) ὥσπερ ἐγὼ [scil. Μενέλαος] οὐκ ἐφόνευσα τὴν Ἑλένην, οὕτως οὐδὲ σὺ [scil. Πηλεύς] ὤφελες τὸν Φῶκον ἀνελεῖν, καὶ ὁ τὴν Ἀλκμαιωνίδα πεποιηκώς φησι περὶ τοῦ Φώκου ·
ἔνθα μιν ἀντίθεος Τελαμὼν τροχοειδέϊ δίσκωι
πλῆξε κάρη, Πηλεὺς δὲ θοῶς ἀνὰ χεῖρα τανύσσας
ἀξίνηι ἐϋχάλκωι ἐπεπλήγει μέσα νῶτα.
1 µιν Schwartz: κεν ΜΝΟ καὶ Α ἀντίθεος: αὐτόθεος Α κύκλωδίσκω Α 2 πλῆξε: πλῆξαι Μ ἀναχεῖρα τανύσας ΜΝΟ ἀνὰ χεῖρα πετάσας Α ἐνὶ χειρὶ τινάξας coni. Schwartz 3 ἀξίνηι ἐϋχάλκωι Kinkel: ἀξίνη εὐχάλκω Α ἀξ ..... κον Μ contra detrita ἀξίνην ἐύχαλκον NO µέσα: µέγα Ο
A propos of a reference to Peleus’ killing of Phocus: the author of the Alcmaeonis says of Phocus:
Then did godlike Telamon strike him with a circular discus; and Peleus, swiftly raising up his hands, smote him full on the middle of his back with a bronze axe.

F2 Athenaeus Sophists at the Feast 11.460b

(3.2 Kaibel)
ποτήρια δὲ πρῶτον οἶδα ὀνομάσαντα τὸν Ἀμόργιον ποιητὴν Σιμωνίδην ἐν Ἰάμβοις οὕτως [fr. 26 W] … καὶ ὁ τὴν Ἀλκμαιωνίδα δὲ ποιήσας φησίν ·
νέκυς δὲ χαμαιστρώτου ἐπὶ τείνας
εὐρείης στιβάδος παρέθηκ’ αὐτοῖσι θάλειαν
δαῖτα ποτήριά τε, στεφάνους δ’ ἐπὶ κρασὶν ἔθηκεν.
1 χαµαιστρώτους ἐπί τινας A: corr. Welcker 2 παρέθηκ’ Meineke: προέθηκ’ Α 3 δαῖτα Fiorillo: δὲ τὰ Α δ’ Kaibel: τ’ Α
(The first poets to mention, unlike Homer, drinking cups: Simonides fr. 26 W)… and the author of the Alcmaeonis says:
And stretching the corpses on a broad couch spread on the ground, he set before them a rich feast, and cups, and he placed garlands on their heads.

F3 The Etymologicum Gudianum s.v. Zagreus

(2.578 de Stefani) = Cod. Barocc. 50 ap. Cramer, Anecd. Oxon. 2.443
ὁ μεγάλως ἀγρεύων ὡς·
πότνια Γῆ, Ζαγρεῦ τε θεῶν πανυπέρτατε πάντων
ὁ τὴν Ἀλκμαιωνίδα γράψας ἔφη.
Seleuci gloss. 17 sec. Reitzenstein (Geschichte der gr. Etym. (Lipsiae 1897) p. 159): vid. contra de Stefani ad loc. ( ‘auctoris nota Σελ quam lemmati praefixit Reitz. … non huc pertinet sed ad gl. Ζεύς’) Ζαγρεῦ: Ζαγρεύς cod. Barocc. πάντων – ἔφη om. cod. Barocc. qui et pro ὡς praebet
The name signifies “he who hunts mightily” [ Greek za- = “very much”] as in
Lady Earth, and Zagreus, all highest of all the gods
as the author of the Alcmaeonis said.

F4 Apollodorus Library I 8.5

(p. 27 Wagner)
Τυδεὺς δὲ ἀνὴρ γενόμενος γενναῖος ἐφυγαδεύθη κτείνας, ὡς μέν τινες λέγουσιν, ἀδελφὸν Οἰνέως Ἀλκάθοον, ὡς δὲ ὁ τὴν Ἀλκμαιωνίδα γεγραφώς, τοὺς Μέλανος παῖδας ἐπιβουλεύοντας Οἰνεῖ Φηνέα [Φινέα Heyne] Εὐρύαλον Ὑπέρλαον [Περίλαον Heyne] Ἀντίοχον [Faber: -ιόχην] Εὐμήδην Στέρνοπα (Στέροπα Heyne) Ξάνθιππον Σθενέλαον.
Tydeus, growing up to a noble manhood, had to go into exile for having killed, as some relate, Alcathous, brother of Oeneus, but as the author of the Alcmaeonis says, the sons of Melas, who were plotting against Oeneus: Pheneus, Euryalus, Hyperlas, Antiochus, Eumades, Sternops, Xanthippus, Sthenelus.

F5 Scholion on Euripides Orestes 995

(1.197–198 Schwartz)
ἀκολουθεῖν ἂν δόξειε [scil. Εὐριπίδης] τῶι τὴν Ἀλκμαιωνίδα πεποιη-κότι εἰς τὰ περὶ τὴν ἄρνα, ὡς καὶ Διονύσιος ὁ κυκλογράφος [FGrHist 15 F7] φησί [sequitur Pherecydes FGrHist 3 F133] … ὁ δὲ τὴν Ἀλκμαιωνίδα γράψας τὸν ποιμένα τὸν προσαγαγόντα τὸ ποίμνιον τῶι Ἀτρεῖ Ἀντίοχον καλεῖ.
Euripides would seem to be following the author of the Alcmaeonis regarding details about the sheep, as Dionysus the cyclographer also says ..... the author of the Alcmaeonis calls the shepherd who brought the flock to Atreus by the name of Antiochus.

F6 Strabo 10.2.9

452 C (3.180–182 Radt )
ὁ μὲν οὖν Μένανδρος λέγει... [Leucad. fr. 1 KA].. ὁ δὲ τὴν Ἀλκμαιωνίδα [-ονίδα codd. praeter Dac xyq] γράψας Ἰκαρίου τοῦ Πηνελόπης πατρὸς υἱεῖς γενέσθαι δύο, Ἀλυζέα καὶ Λευκάδιον, δυναστεῦσαι δ’ ἐν τῆι Ἀκαρνανίαι τούτους μετὰ τοῦ πατρός · τούτων οὖν ἐπωνύμους τὰς πόλεις Ἔφορος [FGrHist 70 F 124] λεγέσθαι δοκεῖ.
λέγει post υἱεῖς suppl. Madvig, φησί post δύο Groskurd, sed cf. F4
(Following a quotation of the comic poet Menander) The author of the Alcmaeonis says Icarius, father of Penelope, had two sons, Alyzus and Leucadius, and that they reigned in Acarnania, together with their father. Ephorus seems to say that the relevant cities are named after them.

F7 Philodemus’ On Piety

N 1609 IV 8–13 (B 6798 Obbink)
κα[ὶ τῆς | ἐπ]ὶ Κρόνου ζω[ῆς | εὐ]δαιμονεστά[της | οὔ]σ̣ης, ὡς ἔγραψ[α|ν Ἡ|σί]οδος [Op. 109 sqq.] καὶ ὁ τὴν͙ [Ἀλ|κμ]εωνίδα ποή[σας| καὶ] Σοφο-κλῆς (TrGF 4 F 278 Radt).
11 ἔγραψ[αν suppl. Nauck -ψ[εν Gomperz 12 ὁ τὴν Nauck: της
Life in the time of Cronus was most happy... [sources cited include “the author of the Alcmaeonis”]