Having come to Nemea , of which Lycurgus was king, they sought for water; and Hypsipyle showed them the way to a spring, leaving behind an infant boy Opheltes, whom she nursed, a child of Eurydice and Lycurgus. As to the meeting of the Seven Champions with Hypsipyle at Nemea , the death of Opheltes, and the institution of the Nemean games, see Scholiast on Pind. N., Arg. pp. 424ff. ed. Boeckh ; Bacch. 8.10ff. [9], ed. Jebb ; Clement of Alexandria, Protrept. ii.34, p. 29, ed. Potter, with the Scholiast ; Hyginus, Fab. 74, 273 ; Statius, Theb. iv.646-vi. ; Lactantius Placidus on Statius, Theb. iv.717 ; Scriptores rerum mythicarum Latini, ed. Bode. vol. i. p. 123 (Second Vatican Mythographer 141) . The institution of the Nemean games in honour of Opheltes or Archemorus was noticed by Aeschylus in a lost play. See TGF (Nauck 2nd ed.), p. 49 . The judges at the Nemean games wore dark-coloured robes in mourning, it is said, for Opheltes ( Scholiast on Pind. N., Arg. p. 425, ed. Boeckh ); and the crown of parsley bestowed on the victor is reported to have been chosen for the same sad reason ( Serv. Verg. Ecl. 6.68 ). However, according to another account, the crowns at Nemea were originally made of olive, but the material was changed to parsley after the disasters of the Persian war ( Scholiast on Pind. N., Arg. p. 425 ). The grave of Opheltes was at Nemea , enclosed by a stone wall; and there were altars within the enclosure ( Paus. 2.15.3 ). Euripides wrote a tragedy Hypsipyle , of which many fragments have recently been discovered in Egyptian papyri. See TGF (Nauck 2nd ed.), pp. 594ff. ; A. S. Hunt, Tragicorum Graecorum Fragmenta Papyracea nuper reperta (Oxford, no date, no pagination) . In one of these fragments (col. iv.27ff.) it is said that Lycurgus was chosen from all Asopia to be the warder ( Κληδοῦχος ) of the local Zeus. There were officials bearing the same title ( κλειδοῦχοι ) at Olympia ( Dittenberger, Sylloge Inscriptionum Graecarum 1021, vol. ii. p. 168 ) in Delos ( Dittenberger, Orientis Graeci Inscriptiones Selectae , vol. i. p. 252, No. 170 ), and in the worship of Aesculapius at Athens ( E. S. Roberts and E. A. Gardner, Introduction to Greek Epigraphy , Part ii. p. 410, No. 157 ). The duty from which they took their title was to keep the keys of the temple. A fine relief in the Palazzo Spada at Rome represents the serpent coiled round the dead body of the child Opheltes and attacked by two of the heroes, while in the background Hypsipyle is seen retreating, with her hands held up in horror and her pitcher lying at her feet. See W. H. Roscher, Lexikon der griech. und röm. Mythologie , i.473 ; Baumeister, Denkmaler des klassichen Altertums, i.113, fig. 119 . The death of Opheltes or Archemorus is also the subject of a fine vase-painting, which shows the dead boy lying on a bier and attended by two women, one of whom is about to crown him with a wreath of myrtle, while the other holds an umbrella over his head to prevent, it has been suggested, the sun's rays from being defiled by falling on a corpse. Amongst the figures in the painting, which are identified by inscriptions, is seen the mother Eurydice standing in her palace between the suppliant Hypsipyle on one side and the dignified Amphiaraus on the other. See E. Gerhard, “Archemoros,” Gesammelte Abhandlungen (Berlin, 1866- 1868) i.5ff., with Abbildungen, taf. i. ; K. Friederichs, Praxiteles und die Niobegruppe (Leipzig, 1855), pp. 123ff. ; Baumeister, op. cit. i.114, fig. 120 . For the Lemnian women, afterwards learning that Thoas had been saved alive, See above, Apollod. 1.9.17 . put him to death and sold Hypsipyle into slavery; wherefore she served in the house of Lycurgus as a purchased bondwoman. But while she showed the spring, the abandoned boy was killed by a serpent. When Adrastus and his party appeared on the scene, they slew the serpent and buried the boy; but Amphiaraus told them that the sign foreboded the future, and they called the boy Archemorus. That is, “beginner of doom”; hence “ominous,” “foreboding.” The name is so interpreted by Bacch. 8.14, ed. Jebb , σᾶμα μέλλοντος φόνου ), by the Scholiast on Pind. N., Arg. pp. 424ff. ed. Boeckh , and by Lactantius Placidus in his commentary on Statius, Theb. iv 717 . They celebrated the Nemean games in his honor; and Adrastus won the horse race, Eteoclus the footrace, Tydeus the boxing match, Amphiaraus the leaping and quoit-throwing match, Laodocus the javelin-throwing match, Polynices the wrestling match, and Parthenopaeus the archery match. When they came to Cithaeron, they sent Tydeus to tell Eteocles in advance that he must cede the kingdom to Polynices, as they had agreed among themselves. As Eteocles paid no heed to the message, Tydeus, by way of putting the Thebans to the proof, challenged them to single combat and was victorious in every encounter; and though the Thebans set fifty armed men to lie in wait for him as he went away, he slew them all but Maeon, and then came to the camp. For the embassy of Tydeus to Thebes and its sequel, see Hom. Il. 4.382-398 ; Hom. Il. 5.802-808 , with the Scholiast on Hom. Il. 4.376 ; Diod. 4.65.4 ; Statius, Theb. ii.307ff. Having armed themselves, the Argives approached the walls The siege of Thebes by the Argive army under the Seven Champions is the subject of two extant Greek tragedies, the Seven against Thebes of Aeschylus, and the Phoenissae of Euripides. In both of them the attack on the seven gates by the Seven Champions is described. See the Aesch. Seven 375ff. ; Eur. Ph. 105ff. ; Eur. Ph. 1090ff. The siege is also the theme of Statius's long-winded and bombastic epic, the Thebaid . Compare also Diod. 4.65.7-9 ; Paus. 1.39.2 ; Paus. 2.20.5 ; Paus. 8.25.4 ; Paus. 10.10.3 ; Hyginus, Fab. 69, 70 . The war was also the subject of two lost poems of the same name, the Thebaid of Callinus, an early elegiac poet, and the Thebaid of Antimachus, a contemporary of Plato. See Epicorum Graecorum Fragmenta, ed. G. Kinkel, pp. 9ff., 275ff. As to the seven gates of Thebes , see Paus. 9.8.4-7 , with Frazer, commentary (vol. iv. pp. 35ff.) . The ancients were not entirely agreed as to the names of the gates. ; and as there were seven gates, Adrastus was stationed at the Homoloidian gate, Capaneus at the Ogygian, Amphiaraus at the Proetidian, Hippomedon at the Oncaidian, Polynices at the Hypsistan, That is, “the Highest Gate.” Parthenopaeus at the Electran, and Tydeus at the Crenidian. That is, “the Fountain Gate.” Eteocles on his side armed the Thebans, and having appointed leaders to match those of the enemy in number, he put the battle in array, and resorted to divination to learn how they might overcome the foe. Now there was among the Thebans a soothsayer, Tiresias, son of Everes and a nymph Chariclo, of the family of Udaeus, the Spartan, That is, one of the Sparti, the men who sprang from the dragon's teeth sown by Cadmus. See above Apollod. 3.4.1 . and he had lost the sight of his eyes. Different stories are told about his blindness and his power of soothsaying. For some say that he was blinded by the gods because he revealed their secrets to men. But Pherecydes says that he was blinded by Athena The blinding of Tiresias by Athena is described by Callimachus in his hymn, The Baths of Pallas . He tells how the nymph Chariclo, mother of Tiresias, was the favourite attendant of Athena, who carried her with her wherever she went, often mounting the nymph in her own car. One summer day, when the heat and stillness of noon reigned in the mountains, the goddess and the nymph had stripped and were enjoying a cool plunge in the fair-flowing spring of Hippocrene on Mount Helicon. But the youthful Tiresias, roaming the hills with his dogs, came to slake his thirst at the bubbling spring and saw what it was not lawful to see. The goddess cried out in anger, and at once the eyes of the intruder were quenched in darkness. His mother, the nymph, reproached the goddess with blinding her son, but Athena explained that she had not done so, but that the laws of the gods inflicted the penalty of blindness on anyone who beheld an immortal without his or her consent. To console the youth for the loss of his sight the goddess promised to bestow on him the gifts of prophecy and divination, long life, and after death the retention of his mental powers undimmed in the world below. See Callimachus, Baths of Pallas 57-133 . In this account Callimachus probably followed Pherecydes, who, as we learn from the present passage of Apollodorus, assigned the same cause for the blindness of Tiresias. It is said that Erymanthus, son of Apollo, was blinded because he saw Aphrodite bathing. See Ptolemy Hephaest., Nov. Hist. i. in Westermann's Mythographi Graeci, p. 183 . ; for Chariclo was dear to Athena and Tiresias saw the goddess stark naked, and she covered his eyes with her hands, and so rendered him sightless. And when Chariclo asked her to restore his sight, she could not do so, but by cleansing his ears she caused him to understand every note of birds; and she gave him a staff of cornel-wood, According to the MSS., it was a blue staff. See Critical Note. As to the cornel-tree in ancient myth and fable, see C. Boetticher, Der Baumkultus der Hellenen (Berlin, 1856), pp. 130ff. wherewith he walked like those who see. But Hesiod says that he beheld snakes copulating on Cyllene, and that having wounded them he was turned from a man into a woman, but that on observing the same snakes copulating again, he became a man. This curious story of the double change of sex experienced by Tiresias, with the cause of it, is told also by Phlegon, Mirabilia 4 ; Tzetzes, Scholiast on Lycophron 683 ; Eustathius on Hom. Od. 10.492, p. 1665 ; Scholiast on Hom. Od. x.494 ; Ant. Lib. 17 ; Ov. Met. 3.316ff. ; Hyginus, Fab. 75 ; Lactantius Placidus on Statius, Theb. ii.95 ; Fulgentius, Mytholog. ii.8 ; Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 5, 104, 169 (First Vatican Mythographer 16; Second Vatican Mythographer 84; Third Vatican Mythographer iv.8) . Phlegon says that the story was told by Hesiod, Dicaearchus, Clitarchus, and Callimachus. He agrees with Apollodorus, Hyginus, Lactantius Placidus, and the Second Vatican Mythographer in laying the scene of the incident on Mount Cyllene in Arcadia ; whereas Eustathius and Tzetzes lay it on Mount Cithaeron in Boeotia , which is more appropriate for a Theban seer. According to Eustathius and Tzetzes, it was by killing the female snake that Tiresias became a woman, and it was by afterwards killing the male snake that he was changed back into a man. According to Ovid, the seer remained a woman for seven years, and recovered his male sex in the eighth; the First Vatican Mythographer says that he recovered it after eight years; the Third Vatican Mythographer affirms that he recovered it in the seventh year. All the writers I have cited, except Antoninus Liberalis, record the verdict of Tiresias on the question submitted to him by Zeus and Hera, though they are not all agreed as to the precise mathematical proportion expressed in it. Further, they all, except Antoninus Liberalis, agree that the blindness of Tiresias was a punishment inflicted on him by Hera (Juno) because his answer to the question was displeasing to her. According to Phlegon, Hyginus, Lactantius Placidus, and the Second Vatican Mythographer the life of Tiresias was prolonged by Zeus (Jupiter) so as to last seven ordinary lives. The notion that it is unlucky to see snakes coupling appears to be widespread. In Southern India “the sight of two snakes coiled round each other in sexual congress is considered to portend some great evil” ( E. Thurston, Ethnographic Notes in Southern India , Madras, 1906, p. 293 ). The Chins of Northeastern India think that “one of the worst omens that it is possible to see is two snakes copulating, and a man who sees this is not supposed to return to his house or to speak to anyone until the next sun has risen” ( B. S. Carey and H. N. Tuck, The Chin Hills , vol. i. Rangoon, 1896, p. 199 ). “It is considered extremely unlucky for a Chin to come upon two snakes copulating, and to avoid ill-fortune he must remain outside the village that night, without eating cooked food; the next morning he may proceed to his house, but, on arrival there, must kill a fowl and, if within his means, hold a feast. If a man omits these precautions and is found out, he is liable to pay compensation of a big mythun , a pig, one blanket, and one bead, whatever his means, to the first man he brings ill-luck to by talking to him. Before the British occupation, if the man, for any reason, could not pay the compensation, the other might make a slave of him, by claiming a pig whenever one of his daughters married” ( W. R. Head, Haka Chin Customs , Rangoon, 1917, p. 44 ). In the Himalayas certain religious ceremonies are prescribed when a person has seen snakes coupling ( Journal of the Asiatic Society of Bengal , 1884, pt. i. p. 101 ; the nature of the ceremonies is not described). In Timorlaut, one of the East Indian Islands, it is deemed an omen of great misfortune if a man dreams that he sees snakes coupling ( J. G. F. Riedel, De sluik- en kroesharige rassen tusschen Selebes en Papua , The Hague, 1886, p. 285 ). Similarly in Southern India there prevails “a superstitious belief that, if a person sees two crows engaged in sexual congress, he will die unless one of his relations sheds tears. To avert this catastrophe, false news as to the death are sent by the post or telegraph, and subsequently corrected by a letter or telegram announcing that the individual is alive” ( E. Thurston, op. cit. p. 278 ). A similar belief as to the dire effect of seeing crows coupling, and a similar mode of averting the calamity, are reported in the Central Provinces of India ( M. R. Pedlow, “Superstitions among Hindoos in the Central Provinces,” The Indian Antiquary , xxix. Bombay, 1900, p. 88 ). Hence, when Hera and Zeus disputed whether the pleasures of love are felt more by women or by men, they referred to him for a decision. He said that if the pleasures of love be reckoned at ten, men enjoy one and women nine. Wherefore Hera blinded him, but Zeus bestowed on him the art of soothsaying. The saying of Tiresias to Zeus and Hera. Of ten parts a man enjoys one only; But a woman enjoys the full ten parts in her heart. These lines are also quoted by Tzetzes ( Scholiast on Lycophron 683 ) from a poem Melampodia ; they are cited also by the Scholiast on Hom. Od. 10.494 . He also lived to a great age. So when the Thebans sought counsel of him, he said that they should be victorious if Menoeceus, son of Creon, would offer himself freely as a sacrifice to Ares. On hearing that, Menoeceus, son of Creon, slew himself before the gates. As to the voluntary sacrifice of Menoeceus, see Eur. Ph. 911ff. ; Paus. 9.25.1 ; Cicero, Tusc. Disp. i.48.116 ; Hyginus, Fab. 68 ; Statius, Theb. 10.589ff. But a battle having taken place, the Cadmeans were chased in a crowd as far as the walls, and Capaneus, seizing a ladder, was climbing up it to the walls, when Zeus smote him with a thunderbolt. As to the death of Capaneus, compare Aesch. Seven 423ff. ; Eur. Ph. 1172ff. ; Eur. Supp. 496ff. ; Diod. 4.65.8 ; Hyginus, Fab. 71 ; Statius, Theb. x.827ff.