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Christopher A. Pfaff has written:
'The Argive Heraion' -- subject(s): Architecture, Buildings, structures, Temple of Hera (Argos, Greece)
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Arcadian War, Argive War, Messenian War, Persian war, Peloponnesian War, Corinthian War, Boeotian War.
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Theban King Creon issues a decree in response to the end of the armed struggle between the Thebans and the Argive enemy. He states that all those who remained loyal to Thebes will receive proper burial. Additionally, he says that all of the enemy Argive and disloyal Theban dead are to be denied the rites and rituals of proper burial. Instead, their bodies are to be left, above ground and exposed, for the workings of the elements and the gnawing of birds and dogs.
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It is a part on the shield for a solider, mainly in the battle of Thermopylae. They would strap there wrists through a little wrist band and hold on to the grip right beside it for more balance.
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Yes, Polyneices in fact has three (3) sons although this fact is not mentioned in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, Polyneices marries Argive Princess Argea, daughter of Argive King Adrastus and Queen Amphithea. The couple has three sons: Thersander, Adrastus, and Timeas. Thersander becomes King of Thebes by defeating Laodamas, Eteocles' son and King Creon's successor, and thereby vindicates his father's legitimate claims to the Theban crown and throne.
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An essential piece of kit, the "hoplon" or "argive" shield gave its name to the troops who carried it. It was a shallow bowl, originally of wood edged with bronze. It was later caovered completely in bronze and was 31-39in across.
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The Argead Dynasty, named after Argos, from which they allegedly came.
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Argos was the Macedonians own claim and they participated in the Argive Heraean games along with the other Argives. No one in Argos disputed it.
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It is in defense of his legitimate claim that Polyneices leads the invasion of the "Seven Against Thebes" by Aeschylus (525/524 B.C.E. - 455/456 B.C.E.).
Specifically, twin brothers Eteocles and Polyneices are joint heirs to the Theban throne. They are supposed to rule in a joint power sharing arrangement of alternating years on the throne. But supported by their uncle Creon, Eteocles does not hand over the throne when his year is up. Polyneices, who is exiled, marries into the Argive royal house. He therefore receives Argive support to assert his royal claim by force.
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The ancient Macedonians stated that they were the descendant of the Argives, the oldest tribe and most real Greeks who were the leading people in the time of Homer's poetry. The Macedonians claimed direct descent from Agamemnon and the other Argive kings.
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I looked this up for you. In Greek mythology, Cynurus(Κύνουρος) was a son of Perseus and Andromeda. He was brother of Perses, Alcaeus, Sthenelus, Electryon, Mestor, Heleus, Gorgophone and Autochthe. He was the eponymous founder of a city Cynura in Cynuria, Laconia, populated by Argive emigrants.
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Eteocles and Polyneices are the twin sons of Theban King Oedipus and Theban Queen Jocasta. They inherit the throne of Thebes after the suicide of their mother and the exile of their father. They initially agree to a power sharing arrangement whereby they alternate years of rule. But Eteocles refuses to honor the bargain, and exiles Polyneices. Polyneices ends up marrying into the Argive royal family, and invading Thebes with Argive support. Argos loses the fight, and the brothers kill each other on the battlefield outside their Theban home. And that's where 'Antigone', as the sequel to 'Oedipus Rex' and 'Oedipus at Colonus', takes up.
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The term 'sentry' refers to those Thebans who are under orders from Theban King Creon to watch the unburied dead from the recent war with Argos. It's their thankless duty to carry out the equally recent law against proper burial of the dead Argive enemy and their dead Theban allies. One of their members, who is named simply 'Guard', has to tell the King of the burial of Polyneices, who is supposed to be left above ground for having fought alongside the Argive enemy. The 'Guard' also must tell the King of the identity of the violator, who is none other than Polyneices' sister Antigone.
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Eteocles and Polyneices become the Kings of Thebes at the end of 'Oedipus Rex'. They're the twin sons and heirs of their father and half brother, Theban King Oedipus. They're supposed to alternate years of rule in a royal power sharing arrangement.
But Eteocles ends up refusing to give up the throne to Polyneices when his year ends. He forces Polyneices into exile. But Polyneices marries into the Argive royal house. He therefore comes back with a joint force of disgruntled Thebans and invading Argives. His quest to reclaim his royal rights ends in Argive defeat and the deaths of him and his brother.
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It is by conspiring with disgruntled Thebansand warlike Argives that Creon believes the act of Polyneices is carried out in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, disgraced Theban King Oedipus' twin sons Eteocles and Polyneices are to share the crown and throne of Thebes by alternating years of rule. With the support of his uncle Creon, Eteocles refuses to honor Polyneices' legal claim and exiles him. This is not a popular move so Polyneices is able to organize and lead an army of disgruntled Thebans. Additionally, he marries into the Argive royal house, which therefore adds Argive invaders to his army.
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The rising action is what builds up to the turning point in a story. The turning point in the play 'Antigone' is the sprinkling of the dust, and the anointing with oil, over the dead body of Polyneices by Antigone. The rising action therefore is the non-burial of the dead from the Argive enemy and their Theban collaborators.
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In the play 'Antigone', the main conflict is between the manmade laws of the mortals and the divine laws of the gods. The people of Thebes are used to leading their lives in harmony with god-given justice, morality, rites, rituals and traditions. And then there's the tragic battle against the Argive invaders. In the armed struggle, loyal Thebans defeat the Argive and their Theban collaborators. Traditionally, all of the Theban dead are buried out of respect for the gods and for the loved ones that the dead leave behind. But Theban King Creon decides to issue a law that directly opposes the burial of the disloyal Theban dead. That act puts him on a collison course with his niece, Antigone, who answers to a higher moral authority than the changing laws of mortals.
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Yes. The name Alexander is derived from the Greek Ἀλέξανδρος (Aléxandros), meaning "Defender of the people" or "Defending men" and also, "Protector of men", a compound of the verb ἀλέξειν alexein, "to ward off, to avert, to defend" and the noun ἀνήρ anēr, "man" (GEN ἀνδρός andros).
Alexander and his father Philip were Argives and their dynasty which founded Macedonia was called the Argead Dynasty. The words "Argead" and "Argive" derive from the Greek Ἀργεῖος (Argeios), "of or from Argos", which is first attested in Homer, where it was also used as a collective designation for the Greeks ("Ἀργείων Δαναῶν", Argive Danaans). The Argead dynasty claimed descent from the Temenids of Argos, in the Peloponnese, whose legendary ancestor was Temenus, the great-great-grandson of Heracles.
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That one is older and unwilling to share and that the other is younger and willing to stand up for what is right is the difference between Eteocles and Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, Eteocles is the older of the twin brothers. He therefore gets the Theban crown and throne first in the power sharing arrangement whereby the twins alternate years of rule. But he does not like to share and refuses to honor Polyneices' legitimate claim when the first year is up. Polyneices becomes an exile, but manages to marry into the Argive royal house. With Argive support, he asserts his legitimate claim, but dies killing his brother during the final battle of the civil war over the Theban royal succession.
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Antigone's plan to bury her brother Polyneices is dangerous. It's against the law to give a proper burial to the dead among the Argive enemy and their traitorous Theban allies. It's a difficult job to do. Antigone asks for her sister Ismene's help, which isn't forthcoming. The punishment is death by stoning.
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Theban King Creon thought that Eteocles should be buried, as a loyal defender of Thebes against the Argive attack. But the King thought that Eteocles' brother Polyneices shouldn't be given the same respect. Creon's rationale was the traitorous support of the Theban Polyneices to the enemies from Argos.
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Polyneices and the dead from his army of disgruntled Thebans and Argive invaders are not buried in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, the bodies of dead enemies tend to be left above ground and exposed to weather and wildlife in ancient Greece. Such is the practice in Thebes, except in the case of dead Thebans. So it fits with ancient Greek and Theban traditions to leave the Argive dead unburied. But leaving Theban dead, even though they be disloyal to their hometown, does not fit with divine will and cherished Theban traditions. It therefore becomes a source of controversy and a base for royal opposition that Polyneices and his disgruntled Theban supporters are denied the god-given rights of all Thebans to below-ground burials and proper funeral rites.
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That his nephew becomes the enemy of Thebes is a way in which Creon's decision regarding Polyneices' burial is justified in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, Theban King Creon views his nephew Polyneices as an enemy for marrying into the Argive royal family and then leading combined Argive and Theban forces in an invasion of Thebes. Victors in ancient Greece get to leave the enemy dead above ground and exposed to desecration and dismemberment by wildlife. Creon decides that Thebans who attack their hometown in defense of a legitimate royal claim cease to be Thebans. He therefore concludes that the disloyal Theban dead no longer are eligible for god-given rights of all Thebans to below-ground burials and proper funeral rites.
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The white shield is an example of a symbol in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, a symbol describes the representation of something abstract for something concrete. The description fits the white shield that is mentioned in the parados. The white shield is a concrete representation of the Argive nation that supports Polyneices' legitimate claim to the Theban throne.
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Theban King Creon issues a decree that goes counter to god-given traditions, and to the well-being of his family and his people. By that decree, he approves the proper burying only of the loyal Theban dead. The dead of the enemy Argive and their Theban collaborators are to be left above ground and exposed to the elements, dogs, and birds.
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No, Antigone didn't die in vain. All it took was a visit with the blind prophet Teiresias to change the flow of events. From Teiresias, Theban King Creon learned of the citywide taint from the gorging of birds and dogs on the unburied dead of the Argive invaders and the Theban collaborators. The King repents of his inhumane, unfair and unjust law on non-burials, and of his likewise treatment of his own niece, Antigone.
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The incentive moment is the exact point at which someone resolves to do something regardless of the possible consequences. In the play 'Antigone', it occurs with Antigone resolving to bury her brother Polyneices. She knows that only those who were loyal to Thebes in the recent struggle against the Argive invaders are to be buried. But she decides to respect the god-given burial traditions, and the corpse of her brother, who is viewed as a traitor by Theban King Creon.
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The city of Thebes has won a war against Argos. Theban King Creon has a law enacted to regulate the burial of the war's dead. All those who fought for Thebes may be given proper burial. The Argive dead and those Thebans who were allies of Argos must be left exposed to the birds, dogs, and elements. Anyone who violates the law will be put to death by stoning.
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The play 'Antigone' takes place in the city of Thebes. Most of the action takes place in and around the city's royal palace. But some significant action takes place in the desolate area where the bodies of the Argive invaders and their Theban allies are left exposed to birds, dogs, and the elements. Other significant action takes place in the remote cave that becomes Antigone's last home on earth.
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Humanitarianism is Antigone's most notable characteristic in the first scene of the play. She's concerned about the respecting of god given rights of a proper burial to all Thebans. In this specific instance, those rights are carried out only for those Thebans who were loyal defenders of Thebes in the recent struggle with the Argive invaders. But they're supposed to be available to all Thebans regardless of whether they die loyal or treacherous.
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The younger of twin sons, the younger half-brotherof his own father, the son-in-law of theArgive king, the rightful heir to the Theban throne, the parent of Thersander and the killer of his brother is the identity of Oedipus' son Polyneices in "Oedipus Rex" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, Polyneices is the younger of Theban monarchs Oedipus' and Jocasta's twin sons. Because his parents are actually son and mother, he also is the younger half-brother of his own father. He is supposed to share the Theban crown and throne with Eteocles, who nevertheless grabs all the royal powers for himself and exiles Polyneices. Polyneices ends up marrying Princess Argea, Argive King Adastus' daughter and thereby winning Argive support for his royal claims to Thebes. He dies while killing Eteocles during the final battle in the civil war over the Theban royal succession. Nevertheless, Polyneices' son Thersander ascends the throne and therefore vindicates his father's royal claims.
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The death of their twin brothers, Eteocles and Polyneices, and the issuing of a controversial decree are what just happen in the family of Antigone and Ismene. Eteocles and Polyneices are supposed to alternate years in a power sharing arrangement in the aftermath of the disgrace of their father and half brother, Theban King Oedipus. But Eteocles refuses to share.
In response, the exiled Polyneices marries into the Argive royal family. He thereby has powerful allies with which to launch an invasion. But the battle ends with Argive defeat, Theban victory, and the death of the two brothers.
In response, Theban King Creon as regent issues a decree that contradicts divine law. By that decree, Thebans who die loyal to their city are allowed their god granted rights to proper funerary procedures and rituals. Thebans who die disloyal to the city aren't going to have their rights respected.
Antigone doesn't like the law. She cares about both of her brothers. She cares about her standing in the underworld realm of the afterlife. She wants to be able to look gods and mortals in the face and say that she was in compliance with divine dictates.
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There is no victor in the battle between Eteocles and Polyneices in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, twin brothers Eteocles and Polyneices kill each other in the final battle of the civil war over the Theban royal succession. Neither one prevails. But Eteocles' forces triumph over those of Polyneices and his Argive supporters. So Eteocles' usurping line wins ... for the time being.
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The play "Antigone" was set in the kingdom of Thebes.
Most of the action took place in and around the royal palace of King Creon. Some of the action took place in the forsaken area in which the dead Argive invaders and their equally dead Theban allies were left exposed to the elements, dogs, and birds. Some of the action also took place in the isolated, rocky cave that became Antigone's last home on earth.
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(Argrive) Echidna was a half-woman, half-serpent Drakaina (She-Dragon) who murdered travelers passing through the lands of Argos and Arkadia. She was eventually destroyed by the hundred-eyed giant Argos Panoptes; he waited until Echidna fell asleep, and then killed her.
Echidna's father was Peiras, son of King Argos, and her mother was Styx, the nymph of a deadly Arkadian stream
The Argive Echidna was sometimes identified with Echidna of Arimoi, immortal wife of the giant Typhoeus.
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In the story 'Antigone', Theban King Creon may be seen as behaving in all four ways. He behaves ambitiously when he carries out successful defensive strategies against the Argive enemy and their Theban collaborators. Likewise is he ambitious when he enacts a cruel law that discourages opposition to his rule by making macabre examples of the enemy Argive and Theban dead. King Creon may be said to behave dignifiedly at the end when he is faced with a fate of living death, for the rest of his life. The King may be described as behaving in a forgiving manner once the prophecies of the blind prophet Teiresias sink in. And so he has all of the dead given proper burials. And he tries to free Antigone from her sentence to certain death walled up in a lonely cave. And Creon may be characterized as behaving most stubbornly in the face of his own family's opposition to his cruel laws. The same characterization may be applied to his initially stubborn refusal to hear what the blind prophet Teiresias says of the community's reaction to not being able to bury their beloved Theban dead.
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Theban King Creon reaches a number of decisions about his niece Antigone. First, he decides to punish her for violating his decree against the burial of the disloyal Theban dead from the recent armed struggle against the Argive invaders. Then he decides not let her marry his son Haemon, and not to punish her by the previously identified means of stoning. And then he decides to punish her by having her walled up in a remote cave. Under the influence of the blind prophet Teiresias, he finally decides to have her released from her stony prison.
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In 'Antigone', Theban King Creon disrespects the gods by overturning the time-honored burial practices. He decides that the rites and rituals of proper burial may be adhered only in regard to the loyal Theban dead. He refuses to allow the same adherence to proper burial procedure in regard to the enemy. Contrary to tradition and the interpreted will of the gods, the King requires the dead Argive enemy and their dead Theban allies to be left above ground and exposed to the elements, dogs, and birds.
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That the bodies of the disloyal Theban dead are to be left unburied and that violators will be executed is what Creon proclaims in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, the recent experience with Thebans killing each other off affects Theban King Creon. He decides that the disloyal Theban dead need to be treated in the same way as the invading Argive dead. He therefore proclaims that the god-given rights of all Thebans to below ground burials will not be honored for the disloyal Theban dead.
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In the beginning of the story 'Antigone', Theban King Creon denigrates the emotional needs of his people by issuing an inhumane law against the burial of those Theban dead who in life collaborated with the defeated Argive enemy. In the conclusion, the King loses all the emotion-based ties that make his life worth living: the blood ties with all of his dead sister Jocasta's children, the esteem of his people, the good opinion of the blind prophet Teiresias, the love of his wife Eurydice, and the respect of his son Haemon.
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Mother of the hero Perseus is the identity of Danaë in the Greek myths.
Specifically, Princess Danaë is the daughter of Argive monarchs Acrisios and Eurydice. Her father receives a prophecy that he will be killed by his daughter's son. So he isolates and imprisons Danaë, who nevertheless is visited by the chief god Zeus. She and her son are locked in a chest and tossed into the sea by an angered and fearful father. But Poseidon the sea god sees to it that the mother and daughter arrive safely at the Aegean island of Seriphos, where Perseus remains until he sets off on his heroic adventures.
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That it cannot be escaped until it dies with its last intended victim is the meaning of fate in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, fate describes a pre-determined outcome to mortal lives. The royal house of Labdacus from which Theban Princess Antigone descends is cursed by the gods. The curse runs out with disgraced King Oedipus' children, who are the last full-blooded Theban royals. It wreaks no havoc on Theban King Thersander, who descends partly from the Theban and partly from the Argive royal households.
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That the bodies of the disloyal Theban dead are to be left unburied and that violators will be executed is what Creon proclaims in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, the recent experience with Thebans killing each other off affects Theban King Creon. He decides that the disloyal Theban dead need to be treated in the same way as the invading Argive dead. He therefore proclaims that the god-given rights of all Thebans to below ground burials will not be honored for the disloyal Theban dead.
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That fate rules is the what the fourth ode means in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, the fourth ode describes the adventures of highly born mortals with fate. In two of three examples, Lycurgus and the brothers Pandion and Plexippus respectively end up dead or mutilated by the mysterious workings of fate. It is only Danaë, the mother of the hero Perseus and the founder of the ancient Roman town of Ardea, who survives isolation and murderous attempts by her father, Argive King Acrisios.
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An edict on non-burial of the disloyal Theban dead is the law that Creon passes in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, Theban King Creon issues a royal edict by which below ground burials are given only to Theban loyalists. Exposure above ground to weather and wildlife is the way in which the enemy Argive and the disloyal Theban dead bodies are to be treated. But Creon's edict contradicts divine guarantees to all Thebans of below ground burials and proper funeral rites.
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No, Thebes does not die in "Antigone" by Sophocles (495 B.C.E. - 405 B.C.E.).
Specifically, the city of Thebes is polluted by the unburied bodies of the dead Argive enemies and Theban traitors from the recent civil war over the royal succession. Teiresias the blind prophet indicates that the contamination will end with the burial of Polyneices' body and Antigone's release from the remote cave in which she is buried alive. The pestilential environment indeed does end with Polyneices' timely burial even though Antigone kills herself before she can be freed.
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No captains march in 'Antigone'. The action of the marching captains instead is the subject of 'Seven against Thebes' by Aeschylus [525/524 B.C.E.-465/464 B.C.E.]. In that earlier play, seven captains lead a combined army of Argive invaders and Theban rebels against the royal throne that Theban King Eteocles refuses to share with his twin brother, Polyneices.
The seven captains are King Adrastus of Argos; Amphiaraus; Capaneus; Hippomedon; Parthenopeus; Polyneices; and Tydeus. All but the Argive King die during the unsuccessful attempt to breach the seven gates of Thebes. After the death of Antigone and the exile of Theban King Creon, Adrastus manages to get Athenian King Theseus' help in launching a second invasion. The purpose of that invasion is the recovery of the disrespectfully unburied, exposed bodies of the five dead non Theban captains from the first invasion. Ten years after the second invasion, a third invasion is launched by the sons of the original seven captains. This time, the invasion topples Eteocles' descendants from the throne. The Theban crown is taken over by the descendants of Polyneices.
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'Truly glorious' is an English equivalent of 'Eteocles' [ ἘÄεÃÂοκλÎÂÃÂεÂ, Etewoklewes].
The Greek word is the name of one of Theban King Oedipus' twin sons. But it's an ultimately ironic and misleading choice of name for the individual in question.
Specifically, Eteocles is if anything 'truly inglorious' in refusing to honor a hallowed, legal arrangement of royal power-sharing with his twin brother, Polyneices. Such 'inglorious' behavior turns Thebes into a divided city when Eteocles adds insult to injury by kicking Polyneices out of the twins' hometown. Thebans end up taking sides as battle lines are drawn. Disgruntled citizens add their numbers to the courageous army of invading Argives that Polyneices manages to raise.
Such a situation can lead only to further bloodshed and misery. It's Theban against Theban and Argive, and brother against brother. But it actually isn't until years later that the battlefield deaths of both brothers and of many Argive and Theban heroes ends in a permanent resolution that works best for Thebes.
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