The Seven Against Thebes
Among the legendary tales of Greece, none of which are strictly, though
several are perhaps partly, historical, none--after that of Troy--was
more popular with the ancients than the story of the two sieges of
Thebes. This tale had probably in it an historical element, though
deeply overlaid with myth, and it was the greatest enterprise of Grecian
war, after that of Troy, during what is called the age of the Heroes.
And
in it is included one of the most pathetic episodes in the story of
Greece, that of the sisterly affection and tragic fate of Antigone,
whose story gave rise to noble dramas by the tragedians AEschylus and
Sophocles, and is still a favorite with lovers of pathetic lore.
As a prelude to our story we must glance at the mythical history of
OEdipus, which, like that of his noble daughter, has been celebrated
in ancient drama. An oracle had declared that he should kill his father,
the king of Thebes. He was, in consequence, brought up in ignorance of
his parentage, yet this led to the accomplishment of the oracle, for as
a youth he, during a roadside squabble, killed his father not knowing
him. For this crime, which had been one of their own devising, the gods,
with their usual inconsistency, punished the land of Thebes; afflicting
that hapless country with a terrible monster called the Sphinx, which
had the face of a woman, the wings of a bird, and the body of a lion.
This strangely made-up creature proposed a riddle to the Thebans, whose
solution they were forced to try and give; and on every failure to give
the correct answer she seized and devoured the unhappy aspirant.
OEdipus arrived, in ignorance of the fact that he was the son of the
late king. He quickly solved the riddle of the Sphinx, whereupon that
monster committed suicide, and he was made king. He then married the
queen,--not knowing that she was his own mother.
This celebrated riddle of the Sphinx was not a very difficult one. It
was as follows: "A being with four feet has two feet and three feet; but
its feet vary, and when it has most it is weakest."
The answer, as given by OEdipus, was "Man," who
"First as a babe four-footed creeps on his way,
Then, when full age cometh on, and the burden of years weighs full heavy,
Bending his shoulders and neck, as a third foot useth his staff."
When the truth became known--as truth was apt to become known when too
late in old stories--the queen, Jocasta, mad with anguish, hanged
herself, and OEdipus, in wild despair, put out his eyes. The gods who
had led him blindly into crime, now handed him over to punishment by the
Furies,--the ancient goddesses of vengeance, whose mission it was to
pursue the criminal with stinging whips.
The tragic events which followed arose from the curse of the afflicted
OEdipus. He had two sons, Polynikes and Eteocles, who twice offended
him without intention, and whom he, frenzied by his troubles, twice
bitterly cursed, praying to the gods that they might perish by each
other's hands. OEdipus afterwards obtained the pardon of the gods for
his involuntary crime, and died in exile, leaving Creon, the brother of
Jocasta, on the throne. But though he was dead, his curse kept alive,
and brought on new matter of dire moment.
It began its work in a quarrel between the two sons as to who should
succeed their uncle as king of Thebes. Polynikes was in the wrong, and
was forced to leave Thebes, while Eteocles remained. The exiled prince
sought the court of Adrastus, king of Argos, who gave him his daughter
in marriage, and agreed to assist in restoring him to his native
country.
Most of the Argive chiefs joined in the proposed expedition. But the
most distinguished of them all, Amphiaraues, opposed it as unjust and
against the will of the gods. He concealed himself, lest he should be
forced into the enterprise. But the other chiefs deemed his aid
indispensable, and bribed his wife, with a costly present, to reveal his
hiding-place. Amphiaraues was thus forced to join the expedition, but his
prophetic power taught him that it would end in disaster to all and
death to himself, and as a measure of revenge he commanded his son
Alkmaeon to kill the faithless woman who had betrayed him, and after his
death to organize a second expedition against Thebes.
Seven chiefs led the army, one to assail each of the seven celebrated
gates of Thebes. Onward they marched against that strong city, heedless
of the hostile portents which they met on their way. The Thebans also
sought the oracle of the gods, and were told that they should be
victorious, but only on the dread condition that Creon's son,
Menoeceus, should sacrifice himself to Mars. The devoted youth, on
learning that the safety of his country depended on his life, forthwith
killed himself before the city gates,--thus securing by innocent blood
the powerful aid of the god of war.
Long and strenuous was the contest that succeeded, each of the heroes
fiercely attacking the gate adjudged to him. But the gods were on the
side of the Thebans and every assault proved in vain. Parthenopaeus, one
of the seven, was killed by a stone, and another, Capaneus, while
furiously mounting the walls from a scaling-ladder, was slain by a
thunderbolt cast by Jupiter, and fell dead to the earth.
The assailants, terrified by this portent, drew back, and were pursued
by the Thebans, who issued from their gates. But the battle that was
about to take place on the open plain was stopped by Eteocles, who
proposed to settle it by a single combat with his brother Polynikes, the
victory to be given to the side whose champion succeeded in this mortal
duel. Polynikes, filled with hatred of his brother, eagerly accepted
this challenge. Adrastus, the leader of the assailing army, assented,
and the unholy combat began.
Never was a more furious combat than that between the hostile brothers.
Each was exasperated to bitter hatred of the other, and they fought with
a violence and desperation that could end only in the death of one of
the combatants. As it proved, the curse of OEdipus was in the keeping
of the gods, and both fell dead,--the fate for which their aged father
had prayed. But the duel had decided nothing, and the two armies renewed
the battle.
And now death and bloodshed ran riot; men fell by hundreds; deeds of
heroic valor were achieved on either side; feats of individual daring
were displayed like those which Homer sings in the story of Troy. But
the battle ended in the defeat of the assailants. Of the seven leaders
only two survived, and one of these, Amphiaraues, was about to suffer the
fate he had foretold, when Jupiter rescued him from death by a miracle.
The earth opened beneath him, and he, with his chariot and horses, was
received unhurt into her bosom. Rendered immortal by the king of the
gods, he was afterwards worshipped as a god himself.
Adrastus, the only remaining chief, was forced to fly, and was preserved
by the matchless speed of his horse. He reached Argos in safety, but
brought with him nothing but "his garment of woe and his black-maned
steed."
Thus ended, in defeat and disaster to the assailants, the first of the
celebrated sieges of Thebes. It was followed by a tragic episode which
remains to be told, that of the sisterly fidelity of Antigone and her
sorrowful fate. Her story, which the dramatists have made immortal, is
thus told in the legend.
After the repulse of his foes, King Creon caused the body of Eteocles
to be buried with the highest honors; but that of Polynikes was cast
outside the gates as the corpse of a traitor, and death was threatened
to any one who should dare to give it burial. This cruel edict, which no
one else ventured to ignore, was set aside by Antigone, the sister of
Polynikes. This brave maiden, with warm filial affection, had
accompanied her blind father during his exile to Attica, and was now
returned to Thebes to perform another holy duty. Funeral rites were held
by the Greeks to be essential to the repose of the dead, and Antigone,
despite Creon's edict, determined that her brother's body should not be
left to the dogs and vultures. Her sister, though in sympathy with her
purpose, proved too timid to help her. No other assistance was to be
had. But not deterred by this, she determined to perform the act alone,
and to bury the body with her own hands.
In this act of holy devotion Antigone succeeded; Polynikes was buried.
But the sentinels whom Creon had posted detected her in the act, and she
was seized and dragged before the tribunal of the tyrant. Here she
defended her action with an earnestness and dignity that should have
gained her release, but Creon was inflexible in his anger. She had set
at naught his edict, and should suffer the penalty for her crime. He
condemned her to be buried alive.
Sophocles, the dramatist, puts noble words into the mouth of Antigone.
This is her protest against the tyranny of the king:
"No ordinance of man shall override
The settled laws of Nature and of God;
Not written these in pages of a book,
Nor were they framed to-day, nor yesterday;
We know not whence they are; but this we know,
That they from all eternity have been,
And shall to all eternity endure."
And when asked by Creon why she had dared disobey the laws, she nobly
replied,--
"Not through fear
Of any man's resolve was I prepared
Before the gods to bear the penalty
Of sinning against these. That I should die
I knew (how should I not?) though thy decree
Had never spoken. And before my time
If I shall die, I reckon this a gain;
For whoso lives, as I, in many woes,
How can it be but he shall gain by death?"
At the king's command the unhappy maiden was taken from his presence and
thrust into a sepulchre, where she was condemned to perish in hunger and
loneliness. But Antigone was not without her advocate. She had a
lover,--almost the only one in Greek literature. Haemon, the son of
Creon, to whom her hand had been promised in marriage, and who loved her
dearly, appeared before his father and earnestly interceded for her
life. Not on the plea of his love,--such a plea would have had no weight
with a Greek tribunal,--but on those of mercy and justice. His plea was
vain; Creon was obdurate: the unhappy lover left his presence and sought
Antigone's living tomb, where he slew himself at the feet of his love,
already dead. His mother, on learning of his fatal act, also killed
herself by her own hand, and Creon was left alone to suffer the
consequences of his unnatural act.
The story goes on to relate that Adrastus, with the disconsolate mothers
of the fallen chieftains, sought the hero Theseus at Athens, and begged
his aid in procuring the privilege of interment for the slain warriors
whose bodies lay on the plain of Thebes. The Thebans persisting in their
refusal to permit burial, Theseus at length led an army against them,
defeated them in the field, and forced them to consent that their fallen
foes should be interred, that last privilege of the dead which was
deemed so essential by all pious Greeks. The tomb of the chieftains was
shown near Eleusis within late historical times.
But the Thebans were to suffer another reverse. The sons of the slain
chieftains raised an army, which they placed under the leadership of
Adrastus, and demanded to be led against Thebes. Alkmaeon, the son of
Amphiaraues, who had been commanded to revenge him, played the most
prominent part in the succeeding war. As this new expedition marched,
the gods, which had opposed the former with hostile signs, now showed
their approval with favorable portents. Adherents joined them on their
march. At the river Glisas they were met by a Theban army, and a battle
was fought, which ended in a complete victory over the Theban foe. A
prophet now declared to the Thebans that the gods were against them, and
advised them to surrender the city. This they did, flying themselves,
with their wives and children, to the country of the Illyrians, and
leaving their city empty to the triumphant foe. The Epigoni, as the
youthful victors were called, marched in at the head of their forces,
took possession, and placed Thersander, the son of Polynikes, on the
throne. And thus ends the famous old legend of the two sieges of Thebes.