[617] The eponym Bœôtus is son of Poseidôn and Arnê (Euphorion ap. Eustath. ad Iliad. ii. 507). It was from Arnê in Thessaly that the Bœôtians were said to have come, when they invaded and occupied Bœôtia. Euripidês made him son of Poseidôn and Melanippê. Another legend recited Bœôtus and Hellên as sons of Poseidôn and Antiopê (Hygin. f. 157-186).
The Tanagræan poetess Korinna (the rival of Pindar, whose compositions in the Bœôtian dialect are unfortunately lost) appears to have dwelt upon this native Bœôtian genealogy: she derived the Ogygian gates of Thêbes from Ogygus, son of Bœôtus (Schol. Apollôn. Rhod. iii. 1178), also the Fragments of Korinna in Schneidewin’s edition, fr. 2. p. 432.
[618] Homer, Odyss. xi. 262, and Eustath. ad loc. Compare Schol. ad Iliad. xiii. 301.
[619] Iliad, xiv. 321. Iô is κερόεσσα προμάτωρ of the Thêbans. Eurip. Phœniss. 247-676.
[620] Apollodôr. ii. 1, 3; iii. 1, 8. In the Hesiodic poems (ap. Schol. Apoll. Rhod. ii. 178), Phœnix was recognized as son of Agenôr. Pherekydês also described both Phœnix and Kadmus as sons of Agenôr (Pherekyd. Fragm. 40, Didot). Compare Servius ad. Virgil. Æneid. 1. 338. Pherekydês expressly mentioned Kilix (Apollod. ib.). Besides the Εὐρώπεια of Stesichorus (see Stesichor. Fragm. xv. p. 73, ed. Kleine), there were several other ancient poems on the adventures of Europa; one in particular by Eumêlus (Schol. ad Iliad. vi. 138), which however can hardly be the same as the τὰ ἔπη τὰ εἰς Εὐρώπην alluded to by Pausanias (ix. 5, 4). See Wüllner de Cyclo Epico, p. 57 (Münster 1825).
[621] Conôn, Narrat. 37. Perhaps the most remarkable thing of all is the tone of unbounded self-confidence with which Conôn winds up this tissue of uncertified suppositions—περὶ μὲν Κάδμου καὶ Θηβῶν οἰκίσεως οὗτος ὁ ἀληθὴς λόγος· τὸ δὲ ἄλλο μῦθος καὶ γοητεία ἀκοῆς.
[622] Stesichor. (Fragm. 16; Kleine) ap. Schol. Eurip. Phœniss. 680. The place where the heifer had lain down was still shown in the time of Pausanias (ix. 12, 1).
Lysimachus, a lost author who wrote Thebaïca, mentioned Eurôpa as having come with Kadmus to Thêbes, and told the story in many other respects very differently (Schol. Apoll. Rhod. iii. 1179).
[623] Apollodôr. iii. 4, 1-3. Pherekydês gave this account of the necklace, which seems to imply that Kadmus must have found his sister Eurôpa. The narrative here given is from Hellanikus; that of Pherekydês differed from it in some respects: compare Hellanik. Fragm. 8 and 9, and Pherekyd. Frag. 44. The resemblance of this story with that of Jasôn and Æêtês (see above, [chap. xiii. p. 237]) will strike everyone. It is curious to observe how the old logographer Pherekydês explained this analogy in his narrative; he said that Athênê had given half the dragon’s teeth to Kadmus and half to Æêtês (see Schol. Pindar. Isthm. vi. 13).
[624] Hesiod, Theogon. 976. Leukothea, the sea-goddess, daughter of Kadmus, is mentioned in the Odyssey, v. 334; Diodôr. iv. 2.