User:Paul August/Auge

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Auge

Current text[edit]

New Text[edit]

Iconography[edit]

[See also Beaulieu, pp. 111, 112]

  • Stewart, p. 112
  • Gantz, p. 431
[Re Auge and Telephus] In art we have mostly late representations, most often on coins or Roman walls, of Telephos and the doe ...
  • Pompeii:
    • "Four murals from Pompeii (LIMC nos. 12–15) showing Heracles assaulting her as she washes the robe at the spring seem to reflect Euripides' account (test. ii a with note 2)." (Collard and Cropp 2008a, p. 262).
    • "The story of Auge, probably again as known through Euripides' play, was the subject of a painting famous enough to be reproduced on four different walls in Pompeii126": Rosivach, p. 44
    • House off Vettii:
      • "scene of the rape of Auge in the house of the Vettii, contrasts the beautiful distraught maiden with a drunken Heracles who clumsily rips off her robe." : Frescoes in the time of Pompeii
      • See House of the Vettii#Herakles and Auge, which cites Archer, William (1981). The Paintings of the Casa dei Vetti in Pompeii. pp. 529–530. JSTOR
      • See also: pp. 311–312, No. 2 "Herakles and Auge" with note b

Telephos Frieze

References[edit]

Notes[edit]

Compare with Aerope and Danae[edit]

See Beaulieu, pp. 90ff.108ff., 112

Rape/seduction by Heracles[edit]

Pausanias,8.47.4 says that, unlike Hecataeus' account (see 8.4.9, where Auge was engaged in an ongoing sexual relationship with Heracles), according to Tegean traditions, Auge was "outraged" (raped) by Heracles at a spring.

By some accounts Auge was raped when she was washing at a spring:

By others she received him willingly:

Compare with:

Notes[edit]

References[edit]

To Do[edit]

  • Look at Paus for other cites
  • Go thru Gantz
  • Check Hyginus quotes in Smith and Traz.
  • Find Tzetzes on Lycophron Alexandria 206
  • Grimal p. 475 cites Euripides' Mysians ???

Get[edit]

pp. 46ff. frs. 77-89?

Read[edit]

  • LIMC, Auge [in folder]
  • Webster, "The tragedies of Euripides" [in folder]
pp. 238-240

Sources[edit]

Summary[edit]

  • To be:
  • Killed (Ap 3.9.1)
  • By Drowning (Alc, Ody 15; Pa 8.48.7; Dio 4.33.8)
  • Nauplius instead:
  • Sells her to Teuthras (Alc, Ody 15)
  • Gives her to Carians who give her to Teuthras (Dio 4.33.10)
  • Gives her (directly?) to Teuthras (Ap 3.9.1)
  • [Notes: Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267), without mentioning Nauplius, says that Aleus ordered Auge drowned, but that she was rescued from that fate by Heracles.]
  • Sold; given to Teuthras (Ap 2.7.4)
  • Put to sea in a wooden chest by Aleus
  • with Telephus (Euripides, Auge, Webster, p. 238; Strabo, 13.1.69; Pa 8.4.9; See also )
  • without Telephus (Ilustrated in the Telephus frieze of the Pergamon Altar and on a Pergamon coin. See Stewart, p. 111 and Frazer, pp. 75–76, note to Pa 1.4.6)
  • Fled to Mysia to King Teuthras (Hy Fab 99)
  • Becomes Teuthras':
  • Wife (Ap 2.7.4, 3.9.1, Pa 8.4.9, Strabo 12.8.4)
  • Adoptive daughter (Hes fr. 165, Hy Fab 99)

Ancient[edit]

Aelian[edit]

On Animals

3.47
47. In the name of Zeus our father, permit me ask the tragic dramatists and their predecessors, the inventors of fables, what they mean by showering such a flood of ignorance upon the son of Laïusa who consummated that disastrous union with his mother; and upon Telephusb who, without indeed attempting union, lay with his mother and would have done the same as Oedipus, had not a serpent sent by the gods kept them apart, when Nature allows unreasoning animals to perceive by mere contact the nature of this union, with no need for tokens nor for the presence of the man who exposed Oedipus on Cithaeron.
b Telephus, son of Heracles and Auge. According to one story Teuthras king of Mysia, unaware of their relationship, gave his daughter Auge in marriage to Telephus who was equally unaware.

Alcidamas[edit]

Odysseus

14-16 (Garagin and Woodruff, p. 286)
[14] Now, Aleüs, king of Tegea, consulted the oracle at Delphi and was told that if a son was born to his daughter, this son was destined to kill Aleus' sons. When he heard this, Aleus quickly went home and made his daughter a priestess of Athena, telling her he would put her to death if she ever slept with a man. As fortune (tuchē) would have it, Heracles came by during his campaign against Augeas, king of Elis, [15] and Aleus entertained him in the precinct of Athena. Heracles saw the girl in the temple, and, in a drunken state, he slept with her. When Aleus saw she was pregnant, he sent for this man's father Nauplius, since he knew he was a boatman and a clever one. When Nauplius arrived, Aleus gave him his daughter to cast into the sea. [16] He took her away, and when they reached Mt. Parthenius, she gave birth to Telephus. Nauplius ignored the orders Aleus had given him and took the girl and her child to Mysia, where he sold them to king Teuthras, who was childless. Teuthras made Auge his wife, and giving the child the name Telephus, he adopted him and later gave him to Priam to be educated at Troy. Time passed and Alexander [Paris] wished to visit Greece. He wanted to see the sanctuary at Delphi, but at the same time it is clear that he had heard about Helen's beauty, and he had heard about Telephus' birth: where it took place, and how, and who had sold him. And so for all the reasons Alexander took a trip to Greece.
Sutton, p. 13
... Heracles arrived, marching towards Elis in order to attack Augeas ...
Muir
... Heracles arrived on his expedition against Augeas going towards Elis ...
Gantz, p. 428
Sophocles, "almost certainly one of the sources" for Alcidamas

Apollodorus[edit]

2.7.2

Not long afterwards he collected an Arcadian army, and being joined by volunteers from the first men in Greece he marched against Augeas. ... Hercules waylaid and killed them at Cleonae,3 and marching on Elis took the city.

2.7.3

After the capture of Elis he marched against Pylus, ... Having taken Pylus he marched against Lacedaemon, wishing to punish the sons of Hippocoon, ...

2.7.4

Passing by Tegea, Hercules debauched Auge, not knowing her to be a daughter of Aleus.1 And she brought forth her babe secretly and deposited it in the precinct of Athena. But the country being wasted by a pestilence, Aleus entered the precinct and on investigation discovered his daughter's motherhood. So he exposed the babe on Mount Parthenius, and by the providence of the gods it was preserved: for a doe that had just cast her fawn gave it suck, and shepherds took up the babe and called it Telephus.2 And her father gave Auge to Nauplius, son of Poseidon, to sell far away in a foreign land; and Nauplius gave her to Teuthras, the prince of Teuthrania, who made her his wife.
1 As to the story of Herakles, Auge, and Telephus, see Apollod. 3.9.1; Diod. 4.33.7-12; Strab. 13.1.69; Paus. 8.4.9, Paus. 8.47.4, Paus. 8.48.7, Paus. 8.54.6, Paus. 10.28.8; Tzetzes, Scholiast on Lycophron 206; Hyginus, Fab. 99ff. ...
2 Apollodorus seems to derive the name Telephus from θηλή, “a dug,” and ἔλαφος, “a doe.”

2.7.8

... by Auge, daughter of Aleus, he [Heracles] had Telephus;

3.8.2

... But Eumelus and some others say that Lycaon had also a daughter Callisto;2 though Hesiod says she was one of the nymphs, Asius that she was a daughter of Nycteus, and Pherecydes that she was a daughter of Ceteus.3 She was a companion of Artemis in the chase, wore the same garb, and swore to her to remain a maid. Now Zeus loved her and, having assumed the likeness, as some say, of Artemis, or, as others say, of Apollo, he shared her bed against her will, and wishing to escape the notice of Hera, he turned her into a bear. But Hera persuaded Artemis to shoot her down as a wild beast. Some say, however, that Artemis shot her down because she did not keep hermaidenhood. When Callisto perished, Zeus snatched the babe, named it Arcas, and gave it to Maia to bring up in Arcadia; and Callisto he turned into a star and called it the Bear..

3.9.1

Arcas had two sons, Elatus and Aphidas, by Leanira, daughter of Amyclas, or by Meganira, daughter of Croco, or, according to Eumelus, by a nymph Chrysopelia.1 These divided the land between them, but Elatus had all the power, and he begat Stymphalus and Pereus by Laodice, daughter of Cinyras, and Aphidas had a son Aleus and a daughter Stheneboea, who was married to Proetus. And Aleus had a daughter Auge and two sons, Cepheus and Lycurgus, by Neaera, daughter of Pereus. Auge was seduced by Hercules2 and hid her babe in the precinct of Athena, whose priesthood she held. But the land remaining barren, and the oracles declaring that there was impiety in the precinct of Athena, she was detected and delivered by her father to Nauplius to be put to death, and from him Teuthras, prince of Mysia, received and married her. But the babe, being exposed on Mount Parthenius, was suckled by a doe and hence called Telephus. Bred by the neatheards of Corythus, he went to Delphi in quest of his parents, and on information received from the god he repaired to Mysia and became an adopted son of Teuthras, on whose death he succeeded to the princedom.

Aristophanes[edit]

Frogs 1080

Didn't he [Euripides] show pimps, women giving birth in temples

Callimachus (310/305–240 BC)[edit]

Hymn to Delos

70
"Fled Arcadia, fled Auge's holy hill Parthenium

Diodorus Siculus[edit]

4.33.7

From this campaign Heracles returned into Arcadia, and as he stopped at the home of Aleos the king he lay secretly with his daughter Augê, brought her with child, and went back to Stymphalus.

4.33.8

Aleos was ignorant of what had taken place, but when the bulk of the child in the womb betrayed the violation of his daughter he inquired who had violated her. And when Augê disclosed that it was Heracles who had done violence to her, he would not believe what she had said, but gave her into the hands of Nauplius his friend with orders to drown her in the sea.

4.33.9

But as Augê was being led off to Nauplia and was near Mount Parthenium, she felt herself overcome by the birth-pains and withdrew into a near-by thicket as if to perform a certain necessary act; here she gave birth to a male child, and hiding the babe in some bushes she left it there. After doing this Augê went back to Nauplius, and when she had arrived at the harbour of Nauplia in Argolis she was saved from death in an unexpected manner.

4.33.10

Nauplius, that is, decided not to drown her, as he had been ordered, but to make a gift of her to some Carians who were setting out for Asia; and these men took Augê to Asia and gave her to Teuthras the king of Mysia.

4.33.11

As for the babe that had been left on Parthenium by Augê, certain herdsmen belonging to Corythus the king came upon it as it was getting its food from the teat of a hind and brought it as a gift to their master. Corythus received the child gladly, raised him as if he were his own son, and named him Telephus after the hind (elaphos) which had suckled it. After Telephus had come to manhood, being seized with the desire to learn who his mother was, he went to Delphi and received the reply to sail to Mysia to Teuthras the king.

4.33.12

Here he discovered his mother, and when it was known who his father was he received the heartiest welcome. And since Teuthras had no male children he joined his daughter Argiopê in marriage to Telephus and named him his successor to the kingdom.

Euripides[edit]

Auge

test. iia (Hypothesis), Collard and Cropp 2008a, pp. 264–267
(Auge), which begins, 'This (is the house of Athena Alea, rich in gold' [F 264a]; the) plot is as follows: (Aleus, ruler) of Arcadia, (had a daughter Auge who excelled) all women in beauty (and Virtue; and he made her priestess of Athena) Alea. But she, when the (all-night festival) ... chorus(es?) ... fell (into disgrace?)1 ... wash(ing ... clothing) ... (the) nearby spring (or near the spring)2 ... by (or according to) the ... (he) being drunk with wine3
test. iib, Collard and Cropp 2008a, pp. 266, 267 (= Moses of Chorene Progymnasmata 3.3)
While a festival of Athena was being celebrated in a certain city in Arcadia, Heracles had his way with Athena's priestess Auge, daughter of Aleus, as she conducted the dances during the nocturnal rites. He left her a ring as evidence of his offence, and then travelled far away. Auge became pregnant by him and gave birth to Telephus—this name became attached to him because of what happened. Auge's father now learned of her violation and in his anger ordered Telephus to be cast out in a deserted place, where he was suckled by a doe, and Auge to be drowned in the ocean. Meanwhile Heracles had returned to that region and was informed by means of the ring of what he had done. He acknowledged that he had fathered the child, and rescued the mother from the imminent danger of death. They also say that Teuthras, instructed by an oracle of Apollo, then took Auge as his wife and adopted Telephus as his son.
test. iii, Collard and Cropp 2008a, pp. 266, 267 (= Tzetzes On Aristophanes, Frogs 1080)
Auge, daughter of Aleus and priestess of Athena, gives birth to Telephus in the sanctuary.
test. iv, Collard and Cropp 2008a, pp. 268, 269 (= Strabo, 13.1.69)
Euripides says ...
fr. 265a Collard and Cropp 2008a, pp. 268, 269 (= Menander, Men at Arbitration 1123–1124)
Nature willed it, which cares nothing for convention. A woman was created by nature for this very purpose ...1
1 That is for sexual submission to a man. In Menander's Men at Arbitration a slave quotes these words in order to persuade Smicrines to accept the fact that his daughter Pamphile was raped and made pregnant at a nocturnal festival.
fr. 266, Collard and Cropp 2008a, pp. 270, 271 (= Clement of Alexandria, Miscellanies 7.3.23.4)
Clement of Alexandria, Miscellanies 7.3.23.4, with inscription to 'Auge justifying herself to Athena over Athena's displeasure at her having given birth in the sanctuary.'
AUGE: You enjoy looking on spoils stripped from the dead and the wreckage of corpses; these do not pollute you. Yet you think it a dreadful thing if I have given birth?
fr. 267, Collard and Cropp 2008a, pp. 270, 271
A city that is sick is clever at seeking out errors. ("Possibly referring to the search for the cause of pollution and famine in Tegea")
Webster, p. 239
a city sick is very good at discovering complaints
fr. 268, Collard and Cropp 2008a, pp. 270, 271
In fact you thought it proper to sacrifice oxen for my sake. ("Probably Heracles reminding Aleus of his earlier hospitality towards him.")
fr. 272b (= 265 N), Collard and Cropp 2008a, pp. 274, 275
<HERACLES>: As it is, wine made me lose control. I admit I wronged you, but the wrong was not intentional.

Telephus

fr. 696, Collard and Cropp 2008b, pp. 194, 195
TELEPHUS: O fatherland, which Pelops marked out as his own, greetings—and you, Pan, who haunt Arcadia's stormy massif from whence I claim descent; for Aleus' daughter bore me secretly to Heracles of Tiryns—my witness is mount Parthenion, where Eileithyia released my mother from her labour and I was born. Many hardships I endured, but I will cut short my story: I came to the Mysian plain, where I found my mother and made my home. Teuthras the Mysian gave me authority, and people throughout Mysia call me by the fitting name of Telephus, for I settled far from home when I made my life here. A Greek led barbarians ... abundantly armed—till the Achaean host came roaming and trampling over the Mysian plain.
Page, pp 131-133
TELEPHUS. I greet my fatherland, where Pelops set his boundaries; and Pan, who haunts the stormy Arcadian crags, whence I avow my birth. Auge, the daughter of Aleus, bore me in secret to Heracles of Tiryns. Witness Parthenion, the mountain where Ilithyia released my mother from her pangs, and I was born. And long I laboured—but I will make my story brief; I came to the plain of Mysia, where I found my mother and made a home. Teuthras, the Mysian, granted me his empire. Men call me Telephus in the towns of Mysia, since far from home my life was settled. Over barbarians I ruled, a Hellene, at my task beside me were a thousand spears; until the Achaean army came, and turned to the plains of Mysia ...

Hecataeus (c. 490–480 BC)[edit]

fr. 29 Jacoby (= Pausanias, 8.4.9)

Hecataeus says that this Auge used to have intercourse with Heracles when he came to Tegea. At last it was discovered that she had borne a child to Heracles, and Aleus, putting her with her infant son in a chest, sent them out to sea. She came to Teuthras, lord of the plain of the Caicus, who fell in love with her and married her. The tomb of Auge still exists at Pergamus above the Calcus; it is a mound of earth surrounded by a basement of stone and surmounted by a figure of a naked woman in bronze.
Stewart, p. 110

Hesiod (Pseudo) (6th century BC)[edit]

Catalogue of Women

fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Grenfell and Hunt, pp. 52–55)
Most, pp. 184–187:
] has greatly pleased the immortals." Thus he spoke; but the other] shuddered and sweated, hearing the speech of the immortals] who had revealed themselves clearly before him; receiving the maiden] in his halls he raised and reared her up well, and he honored her equally with his daughters. She bore] Telephus, Arcas' descendant, king of the Mysians, mingling] in the desire of Heracles' force. When] he marched [to get] illustrious Laomedon's horses. the ] best ones that were raised in the Asian land, ] slew the tribe of the great-spirited [Dardanians ] and drove them out from that whole country. Then Telephus] fled from the Achaeans with their bronze tunics ] on black ships ....
Grenfell and Hunt, pp. 54–55:
... if he delayed or feared to hear the word of the immortal gods who then appeared plainly to him. And he received and bred her up and tended her well in his halls , making her equal in honour with his daughters. And she was the mother of Telephus, of the stock of Areas, king of the Mysians, after being mated in love with mighty Heracles, who went after the horses of proud Laomedon, the swiftest of foot bred in the land of Asia, and destroyed the race of the high souled Amazons in battle and drove them from all that land. Now Telephus put to flight the warriors of the brazen-coated Achaeans and made them embark on their black ships. But when he had laid many low on mother earth, his death-dealing might was stricken ...
Evelyn-White, p. 607:
if indeed he (Teuthras) delayed, and if he feared to obey the word of the immortals who then appeared plainly to them. But her (Auge) he received and brought up well, and cherished in the palace, honouring her even as his own daughters. And Auge bare Telephus of the stock of Areas, king of the Mysians, being joined in love with the mighty Heracles when he was journeying in quest of the horses of proud Laomedon -- horses the fleetest of foot that the Asian land nourished, -- and destroyed in battle the tribe of the dauntless Amazons and drove them forth from all that land. But Telephus routed the spearmen of the bronze-clad Achaeans and made them embark upon their black ships. Yet when he had brought down many to the ground which nourishes men, his own might and deadliness were brought low . . .
Stewart, p. 110
The gods appear to Teuthras. [Apparently after some hesitation] he heeds their wishes, takes in Auge (who is not named in the extant text), and honors her like his own daughters. Herakles drops in on his way to attack Troy and seduces [Auge]. She bears Telephos, "the Arkasid," who becomes king of the Mysians, routs the invading Achaians, and drives them onto their ships; but after killing many of them, he is laid low.

Hyginus[edit]

Fabulae

14
ARGONAUTS ASSSEMBLED ... Amphidamas and Cepheus, sons of Aleus and Cleobule, from Arcadia. Ancaeus, son of Lycurgus; others say grandson, from Tegea.
57
... But Proetus, hearing this, wrote a letter about it, and sent him to Iobates, Stheneboea’s father.
99
Auge, daughter of Aleus, ravished by Hercules, when her time was near, gave birth to a child on Mount Parthenius, and there exposed him. At the same time Atalanta, daughter of Iasius, exposed a son by Meleager. A doe, however, sucked the child of Hercules. Shepherds found these boys and took them away and reared them, giving the name Telephus to the son of Hercules because a doe had suckled him, and to Atalanta’s child the name Parthenopaeus, because she had exposed him on Mount Parthenius [pretending to be virgin]. Auge, however, fearing her father, fled to Moesia to King Teuthras, who took her as a daughter since he was without children.
100
Idas, son of Aphareus, wished to rob Teuthras, king of Moesia, of his kingdom. When Telephus, Hercules’ son, with Parthenopaeus his friend, had come there seeking his mother in accordance with the oracle, Teuthras promised he would give him his kingdom and his daughter Auge in marriage if he would protect him from his enemy. Telephus did not disregard the proposal of the king, and with Parthenopaeus’ help overcame Idas in one battle. The king fulfilled his promise, and gave him his kingdom and Auge as wife, unaware of the relationship. Since she [faithful to Hercules] wished no mortal to violate her body, she intended to kill Telephus, not realizing he was her son. And so when they had entered the wedding-chamber, Auge drew a sword to slay Telephus. Then by the will of the gods a serpent of huge size is said to have glided between them, and at the sight Auge dropped the sword and revealed her attempt to Telephus. Telephus, when he heard this, not realizing she was his mother, was about to kill her, but she called for help on Hercules her ravisher, and by that means Telephus recognized his mother, and took her back to her own country.
101
Telephus, son of Hercules and Auge ...
155
SONS OF JOVE ... Arcas by Callisto, daughter of Lycaon.
162
SONS OF HERCULES: Telephus by Auge, daughter of Aleus.
173
THOSE WHO HUNTED THE CALYDONIAN BOAR ... Ancaeus, son of Lycurgus
252
THOSE SUCKLED BY ANIMALS Telephus, son of Hercules and Auge, by a deer.

Moses of Chorene[edit]

Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267)

While a festival of Athena was being celebrated in a certain city in Arcadia, Heracles had his way with Athena's priestess Auge, daughter of Aleus, as she conducted the dances during the nocturnal rites. He left her a ring as evidence of his offence, and then travelled far away. Auge became pregnant by him and gave birth to Telephus—this name became attached to him because of what happened. Auge's father now learned of her violation and in his anger ordered Telephus to be cast out in a deserted place, where he was suckled by a doe, and Auge to be drowned in the ocean. Meanwhile Heracles had returned to that region and was informed by means of the ring of what he had done. He acknowledged that he had fathered the child, and rescued the mother from the imminent danger of death. They also say that Teuthras, instructed by an oracle of Apollo, then took Auge as his wife and adopted Telephus as his son.
Huys, pp. 393, 295 :
He got his name from circumstances (ubi is a cerva nutritus est)
Webster pp. 238–239
Moses Chorenensis, whom Wilamowitz[2] used for the plot, after describing the rape of Auge by Herakles, who left her a ring, the birth and exposure of Telephos (whose name here came from being suckled by a deer — Wiliamowitz gives many parallels in late Euripides for punning etymology) and the condemnation of Auge, says that Herakles arrived and recognized the ring, then saved the child and freed the mother from imminent death: 'Teuthras is said then in accordance with an oracle of Apollo to have married Auge and adopted Telephos.

Ovid[edit]

Heroides

9.49
I will say nothing of Auge betrayed in the vales of Parthenius,

Ibis

255–256
Nor mayst thou suffer less grievously than he who drank of the hind’s udders, whom the armed man wounded and the unarmed succoured;2
2 Telephus was suckled by a hind, and was both wounded and healed by Achilles’ spear; “inermis,” i.e. Machaon.

Pausanias[edit]

8.4.1

After the death of Nyctimus, Arcas the son of Callisto came to the throne. He introduced the cultivation of crops, which he learned from Triptolemus, and taught men to make bread, to weave clothes, and other things besides, having learned the art of spinning from Adristas. After this king the land was called Arcadia instead of Pelasgia and its inhabitants Arcadians instead of Pelasgians.

8.4.2

This nymph they call Erato, and by her they say that Arcas had Azan, Apheidas and Elatus.

8.4.3

When his sons grew up, Arcas divided the land between them into three parts, and one district was named Azania after Azan; from Azania, it is said, settled the colonists who dwell about the cave in Phrygia called Steunos and the river Pencalas. To Apheidas fell Tegea and the land adjoining, and for this reason poets too call Tegea “the lot of Apheidas.

8.4.4

It is said that Azan had a son Cleitor, Apheidas a son Aleus, and that Elatus had five sons, Aepytus, Pereus, Cyllen, Ischys, and Stymphalus.

8.4.5

On the death of Axan, the son of Arcas, athletic contests were held for the first time; horse-races were certainly held, but I cannot speak positively about other contests. Now Cleitor the son of Azan dwelt in Lycosura, and was the most powerful of the kings, founding Cleitor, which he named after himself; Aleus held his father's portion.

8.4.6

Of the sons of Elatus, Cyllen gave his name to Mount Cyllene, and Stymphalus gave his to the spring and to the city Stymphalus near the spring. The story of the death of Ischys, the son of Elatus, I have already told in my history of Argolis.1 Pereus, they say, had no male child, but only a daughter, Neaera. She married Autolycus, who lived on Mount Parnassus, and was said to be a son of Hermes, although his real father was Baedalion.

8.4.7

Cleitor, the son of Azan, had no children, and the sovereignty of the Arcadians devolved upon Aepytus, the son of Elatus.

8.4.8

After Aepytus Aleus came to the throne. For Agamedes and Gortys, the sons of Stymphalus, were three generations removed from Arcas, and Aleus, the son of Apheidas, two generations. Aleus built the old sanctuary in Tegea of Athena Alea, and made Tegea the capital of his kingdom. Gortys the son of Stymphalus founded the city Gortys on a river which is also called after him. The sons of Aleus were Lycurgus, Amphidamas and Cepheus; he also had a daughter Auge.

8.4.9

Hecataeus says that this Auge used to have intercourse with Heracles when he came to Tegea. At last it was discovered that she had borne a child to Heracles, and Aleus, putting her with her infant son in a chest, sent them out to sea. She came to Teuthras, lord of the plain of the Caicus, who fell in love with her and married her. The tomb of Auge still exists at Pergamus above the Calcus; it is a mound of earth surrounded by a basement of stone and surmounted by a figure of a naked woman in bronze.

8.4.10

After the death of Aleus Lycurgus his son got the kingdom as being the eldest; he is notorious for killing, by treachery and riot in fair fight, a warrior called Areithous. Of his two sons, Ancaeus and Epochus, the latter fell ill and died, while the former joined the expedition of Jason to Colchis; afterwards, while hunting down with Meleager the Calydonian boar, he was killed by the brute.

8.23.1

After Stymphalus comes Alea, which too belongs to the Argive federation, and its citizens point to Aleus, the son of Apheidas, as their founder.

8.45.4

The ancient sanctuary of Athena Alea was made for the Tegeans by Aleus."

8.45.6

On the front gable is the hunting of the Calydonian boar. The boar stands right in the center. On one side are Atalanta, Meleager, Theseus, Telamon, Peleus, Polydeuces, Iolaus, the partner in most of the labours of Heracles, and also the sons of Thestius, the brothers of Althaea, Prothous and Cometes.

8.45.7

On the other side of the boar is Epochus supporting Ancaeus who is now wounded and has dropped his axe; by his side is Castor, with Amphiaraus, the son of Oicles, next to whom is Hippothous, the son of Cercyon, son of Agamedes, son of Stymphalus. The last figure is Peirithous. On the gable at the back is a representation of Telephus fighting Achilles on the plain of the Caicus.

8.47.2

There have been dedicated a sacred couch of Athena, a portrait painting of Auge, and the shield of Marpessa, surnamed Choera, a woman of Tegea;

8.47.4

To the north of the temple is a fountain, and at this fountain they say that Auge was outraged by Heracles, therein differing from the account of Auge in Hecataeus.

8.48.7

The Tegeans surname Eileithyia, a temple of whom, with art image, they have in their market-place, Auge on her knees, saying that Aleus handed over his daughter to Nauplius with the order to take and drown her in the sea. As she was being carried along, they say, she fell on her knees and so gave birth to her son, at the place where is the sanctuary of Eileithyia. This story is different from another, that Auge was brought to bed without her father's knowing it, and that Telephus was exposed on Mount Parthenius, the abandoned child being suckled by a deer. This account is equally current among the people of Tegea.

8.54.6

At this point begins Mount Parthenius. On it is shown a sacred enclosure of Telephus, where it is said that he was exposed when a child and was suckled by a deer.

10.25.1

Beyond the Cassotis [a spring at Delphi] stands a building with paintings of Polygnotus. It was dedicated by the Cnidians, and is called by the Delphians Lesche (Place of Talk, Club Room), because here in days of old they used to meet and chat about the more serious matters and legendary history.

10.28.1

The other part of the picture, the one on the left, shows Odysseus, who has descended into what is called Hades to inquire of the soul of Teiresias about his safe return home.

10.28.8

Next after Eurynomus are Auge of Arcadia and Iphimedeia. Auge visited the house of Teuthras in Mysia, and of all the women with whom Heracles is said to have mated, none gave birth to a son more like his father than she did.

Quintus Smyrnaeus[edit]

Posthomerica

6.137–138
Telephus, whom to aweless Hercules
Auge the bright-haired bare in secret love.
6.139–142
That babe, a suckling craving for the breast,
A swift hind fostered, giving him the teat
As to her own fawn in all love; for Zeus
So willed it, in whose eyes it was not meet
That Hercules' child should perish wretchedly.

Strabo[edit]

12.8.2

... Teuthrania, situated between these two countries, where Teuthras lived and where Telephus was reared

12.8.4

Telephus might be thought to have come from Arcadia with his mother; and having become related to Teuthras, to whom he was a welcome guest, by the marriage of his mother to that ruler, was regarded as his son and also succeeded to the rulership of the Mysians.

13.1.69

Between Elaea, Pitane, Atarneus, and Pergamum lies Teuthrania, which is at no greater distance than seventy stadia from any of them and is this side the Caïcus River; and the story told is that Teuthras was king of the Cilicians and Mysians. Euripides1 says that Auge, with her child Telephus, was put by Aleus, her father, into a chest and submerged in the sea when he had detected her ruin by Heracles, but that by the providence of Athena the chest was carried across the sea and cast ashore at the mouth of the Caïcus, and that Teuthras rescued the prisoners, and treated the mother as his wife and the child as his own son. Now this is the myth, but there must have been some other issue of fortune through which the daughter of the Arcadian consorted with the king of the Mysians and her son succeeded to his kingdom. It is believed, at any rate, that both Teuthras and Telephus reigned as kings over the country round Teuthrania and the Caïcus, though Homer goes only so far as to mention the story thus:“But what a man was the son of Telephus, the hero Eurypylus, whom he slew with the bronze; and round him were slain many comrades, Ceteians, on account of a woman's gifts.3
1 Eur. Fr. 696 (Nauck)
3 Hom. Od. 11.521
4 On the variant myths of Auge and Telephus see Eustathius Hom. Od. 11.521; also Leaf's note and references (p. 340).

Tzetzes[edit]

On Aristophanes, Frogs 1080 (= [[Euripides], test. iii, Collard and Cropp 2008a, pp. 266, 267)

Auge, daughter of Aleus and priestess of Athena, gives birth to Telephus in the sanctuary.

Modern[edit]

Bauchhenss-Thüriedl[edit]

p. 46

A. Nicht näher klassifizierbare verlorene Werke (Lost works that can not be further classified)
1. Auf dem Unterweltsbild des Polygnot in der Lesche der Knidier zu Delphi nennt Paus. 10.28.8 neben Iphimedia auch A. Es muß offen bleiben, ob wirklich A. oder, wie C. Robert, Die Nekyia des Polygnot, 16. HallWPr (1892) 75 vorschlägt, Leda (Λήδη) gemeint war.
1. On the underworld picture of Polygnotus in the Lesche the Knidier to Delphi Paus. 10.28.8 next to Iphimedia, names also A. It must be left open whether really A. or, as C. Robert, The Nekyia of the Polygnot, 16. HallWPr (1892) 75 suggests, Leda (Λήδη) was meant.
2. Ein gemaltes, Bild der A. im Temple der Athena Alea in Tegea sah Paus. 8.47.2, beschrieb es aber nicht näher.
2. A painted picture of A. in the Temple of Athena Alea in Tegea was seen by Paus. 8.47.2, but is not described in any detail.
3. Auf den Metopen des Athena-Alea-Temples in Tegea ... war A. zusammen mit ihrem Sohn Telephos dargestellt: ein Epistylblock des Temples trägt die Namensinschriften Telephos und Auge ...
3. On the metopes of the Athena Alea Temple in Tegea ... A. was depicted together with her son Telephos: an epistyle block of the temple bears the inscriptions Telephos and Auge ...
4. Die Tegeaten nannten die Eileithyia, die an der Stelle, wo A. den Telephos geboren hatte, einen Tempel erbaut bekam, ... (Paus. 8.48.7). Man muß hier wohl die Darstellung, einer Frau auf den Knien annehmen (zur knienden Stellung beim Gebären. cf. ...)
4. The Tegeans built a temple to Eileithyia at the place where A. had given birth to Telephos ... (Paus. 8.48.7). One must here probably accept the representation of a woman on her knees (kneeling position when giving birth, cf. ...)
5. Auf dem Marktplatz von Pergamon wurde ein Hügel mit einer Steineinfassung, auf dessen Spitze die Statue einer nacken Frau stand, als Grabmal der A. angesehen (Paus. 8.4.9). Es wird zwar nicht ausdrücklich gesagt, daß die Statue A. darstellte, doch ist anzunehmen, daß sie als Standbild der A. galt.
5. In the marketplace of Pergamum, a hill with a stone border, on the top of which stood the statue of a nude woman, was regarded as the tomb of the A. (Paus. 8.4.9). Although it is not explicitly stated that the statue represented A., it can be assumed that it was considered a statue of the A.
B. Auge und Herakles
Griechische Darstellungen (Greek representations)
Vase
6. (= Aleos 4*) ... Die Phlyakenbühne wird durch die Requisiten als Heiligtum gekennzeichnet: Thymiaterien, Wollbinden, zwischen den Säulen aufgehängte Phialen und ein Altar, hinter dem ein von Zweigen umstandener Pfeiler das kleine Bild einer Göttin trägt. Der Priesterin dieses Heiligtums hat sich Herakles genähert und greift ihr an den Schleier. Doch sie enthült selbst ihr Gesicht und erschreckt Herakles durch ihre Häßlichkeit so sehr, daß er den Schleier losläßt und zu fliehen versucht. Der alte Phlyax r. in langem Gewand und mit Knotenstock ist vielleicht Aleos.
6. (= Aleos 4*) ... The Phlyax play stage is characterized by the props as a sanctuary: thymiaterion, woolen bandages, suspended between the pillars phiale and an altar, behind which a branches around pillars bears the small image of a goddess. The priestess of this sanctuary has approached Heracles and is taking her by the veil. But she herself reveals her face and terrifies Herakles so much by her ugliness that he lets go of the veil and tries to flee. The old Phlyax r. in a long robe and with a knot is perhaps Aleos.


p. 47

Bronzereliefs
9.* Spiegelrelief, korinthisch. Athen, Nat. Mus., Slg. Stathatos. Aus Elis. - ... Zweifigurengruppe. R. ist Herakles ermattet niedergesunken, mit der Linken stützt er sich auf, mit der Rechten versucht er, der vor ihm stehenden A. das Gewand vom Körper zu ziehen. A. greift mit beiden Händen an den r. Arm des Herakles, doch scheint sie den Trunkenen eher zu stützen als abzuwehren.
9.* Mirror relief, Corinthian. Athens, Nat. Mus., Coll. Stathatos. From Elis. - ... Group of two. R. is Herakles, weary, sinking, he rests on his left arm, with the right he tries to pull the robe of A. in front of him, from her body. A. grabs Heracles' r arm with both hands, but it seems to support the drunk rather than ward him off.
...
Römische Darstellungen (Roman representations)
Wandgemälde (Mural)
12.* Pompeji VI 15, I, Vettierhaus, ... Zwischen Parthenos und Herakles stech eine Frau mit Kantharos in der Hand.
12.* Pompeii VI 15, I, House of the Vettii, ... Between Parthenos and Herakles, a woman stabbed with Kantharos in her hand.

...

p. 51

KOMMENTAR (Commentary)
Die früheste, inschriftlich gesicherte Darstellung der A. am Fries des Athena-Alea-Tempels in Tegea (3, Bau nach 365 v.Chr.) ist nicht erhalten, doch waren hier außer der lokalen Sage mit Sicherheit die Wirkingen der attischen Bühnenwerke spürbar. In Unteritalien zeigt das Vasenbild 6 einen unmittelbaren Nachklang des Theaters. Thema ist hier, wie bei den meisten A. bildern, die Begegnung mit Herakles. In den Quellen wird fast immer betont, daß Herakles ohne A. zu kennen und in Trunkenheit gehandelt habe. Seine Trunkenheit wird auch auf den meisten Darstellungen stark hervorgehoben, so auf dem Spiegelrelief 9, wo er mit weichen Knien hinsinkt und A. ihn weniger abzuwehren als zu stützen scheint. Ganz anders ist A.s Verhalten auf den pompejanischen Wandbildern. Sie ist an der Quelle auf ein Knie gesunken und versucht verzweifelt, sich gegen Herakles' Zudringlichkeiten zu wehren. Ebenso wehrt sie sich auf den Mosaikbildern (16-20), auf dem Elfenbeinrelief (23) und gabz besonders heftig auf den Megarischen Bechern (8), wo Herakles sie quer über seine Knie gelegt hat. Auf den Münzen 21.22 sind A. und Herakles dagegen ruhig stehend bzw. sitzend wiedergegeben, er greift ohne Heftigkeit nach ihr, sie macht ruhig eine abwehrende Geste. Anders war die Begegnung zwischen beiden auf dem Telephosfries dargestellt (7): A. ist bei einer Kulthandlung und wird von Herakles beobachtet, die entblößte Brust ist hier sicher ein erotisches Motiv. Auf dem Fries hat Herakles nach der offiziellen Version der Attaliden A. nicht im Rausch überwältigt, sondern durch göttliche Fügung wird sie Mutter des Telephos und so Begrüderin der pergamenischen Dynastie (cgl. Bauchhenß-Thüriedl 46-48). Eine dezentere Form der Darstellung hat man offenbar auch auf den Wandbildern Münzen gewählt. Aber auch auf den Wandbildern und Mosaiken ist das Wirken einer göttlichen Macht, der des Dionysos, gemeint, sein Anteil an dem Geschehen ist durch bekränzte Figuren mit Kantharos (12) und durch Satyrn, die den berauschten Herakles mühsam stützen, deutlich.
The earliest, inscribed representation of the A. on the frieze of the Athena Alea temple in Tegea (3, built after 365 BC) is not preserved, but here in addition to the local legend, with certainty the effects of the Attic theater were felt. In southern Italy, the vase picture 6 shows an immediate echo of the theater. The theme here, as with most A. pictures, is the encounter with Heracles. In the sources it is almost always emphasized that Herakles had known without A. and drunk. His drunkenness is also strongly emphasized in most depictions, such as on the mirror relief 9, where he sinks with soft knees and A. seems less to ward him off than to support him. Quite different is A.'s behavior on the Pompeian murals. She has dropped to one knee at the spring, desperately trying to resist Herakles' intrusiveness. Likewise, she fights on the mosaic pictures (16-20), on the ivory relief (23) and gave especially violent on the Megarian cups (8), where Herakles placed her across his knees. On the coins 21, 22 A. and Herakles, on the other hand, are calmly standing or seated, he reaches for her without violence, she calmly makes a defensive gesture. The encounter between the two was presented differently on the Telephos frieze (7): A. is in a cult act and is observed by Heracles, the bared breast is certainly an erotic motif here. On the frieze, according to the official version of the Attalids, Herakles did not overwhelm A. from intoxication, but by divine providence she became the mother of the Telephos and thus the founder of the Pergamene dynasty (cf Bauchhenß-Thüriedl 46-48). A more discreet form of representation has apparently been chosen on the murals coins. But also on the murals and mosaics is meant the work of a divine power, that of Dionysus, his part in the event is clear by garlanded figures with Kantharos (12) and by satyrs, who painstakingly support the intoxicated Herakles.

Hard[edit]

p. 544

The earliest surviving account in a papyrus fragment from the Hesiodic Catalogue ... 175

p. 682

175 Hes. fr. 165; see also Hyg. Fab. 99, 100 for stories in which Auge is the adopted daughter of Tethras.

Huys[edit]

p. 81

Auge: Fortunately the not so interesting quotations by ancient authors can be supplemented with a papyrus fragment of a hypothesis ...

p. 82

... This yields the following story: Auge, ...

p. 115

Auge
... The first ... the hiding by Athena's priestess of her new-born child in the temple, would be motivated by shame or fear of her father, ...
... Heracles violated Auge at the ... of Athena ALea, when she was washing the robe of the goddess at a spring90. Probably he was drunk, ...
90 This scene is also known by a series of ancient illustrations: ...

p. 293

Auge
Since Telephos was abandonded on Mount Parthenion, ... On the other hand, the child's suckling by a doe, which was certainly described in Sophokles' 'Aleadai', probably also occurred in Euripides' play.

Jebb, Headlam and Pearson[edit]

Vol 1

p. 46
ΑΛΕΑΔΑΙ
The mistaken correction of the title to Ἀλώαδαι was due to ...
Subsequent investigation has decisively shown that the subject of the play was the fortunes of Auge and her son Telephus, and the credit ... first pointed out the significance for the present purpose of a passage in one of the declamations attributed to Alcidamas (Odyss. 13-16, p. 187 Bl.2). It is there related how Aleus ...
p. 47
The story was current in several versions, but the importance of the account preserved by Alcidamas is that he alone refers to the oracle given to Aleos, and mentions this as the reason why Auge was entrusted to Nauplius. This at once explains the title of the play.
... In regard to the birth of Telephus, Sophocles and Alcidamas followed different versions; for the latter allows for no place for the suckling of the infant by a hind, which is clearly referred to in fr. 89.
p. 48
...

Vol. 2

p. 70
It is generally admitted that the play was concerned with the fortunes of Telephus after his arrival in Mysia (see Introductory Note to the Aleadae, I p. 48); and the subject of the plot was traced by Welcker to Hygin. fab. 100.
p. 71
p. 72
...
Thraemer ... thought that Hyginus cannot derive form Sophocles, since ... The objection has been partly met by ...

Fullerton[edit]

p. 233

Temple of Athena Alea at Tegea
According to Pausanias (8.45-46) this temple replaced an Archaic predecessor, ... There is no further documentation of the date, the Archaic temple burned in 495, but technical and stylistic studies are now generally agreed that its replacement was finished circa 350-340. ...
Pausanias adds that the ... West [pediment] held a battle between Telephus and Achilles by the Caikos River; as at Olympia, he names most of the figures. He does not mention the metopes, but those above the porches were scuptured, formed from separately carved figures dowelled onto the metope slabs, ... Some subjects can be identified from [cont.]

p. 234

names inscribed on the architrave below. Telephos and Auge are named on the west, ...

Gantz[edit]

p. 428

The Ehoiai knows of a relatively unfamiliar version of theis event, for a fragment of that poem has Teuthras of Mysia receive Auge as a daughter, apparently on direct command of the gods; she is brought up in his home and seduced by Herakles only when he comes to get the horses of Laomedon, with Telephos Arkasides, king of the Mysians, the result (Hes fr 165 MW). All other preserved sources, in contrast, locate the seduction on the mainland of Greece. Hekataios told of it, according to Pausanias, and Pausanias' version may derive from him.: Auge gives birth to a child Telephos by Herakles (with whom she has been having a continuing affair); in anger her father locks her and the child in a chest and throws it into the sea (Paus 8.4.9). The chest negotiates the way from Arkadia over to the Kaïkos River in Asia Minor, where the local king, Teuthras, finds it and marries Auge.
...
[Sophocles' Aleadai] was almost certainly one of the sources of a plot summary made by the fourth-century Athenian [cont.]

p. 429

Alkidamas (pp. 140-141 R). In this summary, Delphi informs ...

Page[edit]

p. 131

TELEPHUS. I greet my fatherland, where Pelops set his boundaries; and Pan, who haunts the stormy Arcadian crags, whence I avow my birth. Auge, the daughter of Aleus, bore me in secret to Heracles of Tiryns. Witness Parthenion, the mountain where Ilithyia released my mother from her pangs, and I was born. And long I laboured—but I will make my story brief; I came to the plain of Mysia, where I found my mother and made a home. Teuthras, the Mysian, granted me his empire. Men call me Telephus in the towns of Mysia, since far from [cont.]

p. 133

home my life was settled. Over barbarians I ruled, a Hellene, at my task beside me were a thousand spears; until the Achaean army came, and turned to the plains of Mysia ...

Pretzler[edit]

p. 92

Other important parts of the myth were perhaps shown on the metopes.23

p. 122

23 See IG V.2 78 and 79.

Rosivach[edit]

Online version at ProQuest

p. 43

Even more interesting for us, however, is Euripides’ Auge, whose entire plot reads remarkably like something from New Comedy— indeed in Menander’s Epitrepontes (1123–5) the slave Onesimos begins to quote from the play in a not so covert allusion to the rape which forms the background of that play. As plausibly reconstructed,121 the Auge tells how Herakles raped Auge, priestess of an Arcadian cult of Athena, during a nocturnal religious rite, leaving behind a ring as evidence of what he had done. Pregnant from the rape, Auge in time gave birth to Telephos. Auge’s father was outraged by what had happened and ordered the child to be exposed and Auge killed, but Herakles, who, by a fortunate coincidence, was passing by at the time, recognized the ring he had left behind and rescued first his child and then Auge, who subsequently married Teuthras in accordance with an oracle of Apollo.122 Not much of the actual play survives, but frag. 265 N2, clearly spoken by Herakles, is particularly relevant to our discussion:
Wine caused me to lose my mind: I agree
I wrong you, but the wrong happened unintentionally.

p. 44

Note here— once again— the familiar setting of the rape at a nocturnal religious festival, the way in which the rapist, here the forever-youthful Herakles, uses his drunken state as an excuse for the rape. Note also the birth of a male child, and a happy ending in the form of a wedding for the victim of the rape, albeit this time not with her assailant.
The Auge is a plausible source for the rape motif in New Comedy. On the one hand, while Greek mythology provides numerous examples of gods raping young women, there does not seem to be any mythological model or literary source earlier than or contemporary with Euripides to which this specific rape narrative, with all of its various details, can be traced with any degree of probability. On the other hand, Euripides’ Auge was apparently a memorable play.123 Aristophanes alludes to it in his Frogs (1079– 80, with the schol. ad loc.), and Menander quotes from it directly in his Epitrepontes (1123–4, cf. 1125) and either quotes from it or alludes to it in his Heros.124 Particularly from the way he quotes the play in the Epitrepontes it is clear that Menander expected his audience to be familiar with it.125 The Old Comedy writer Philyllios also wrote a play called Auge, as did the Middle Comedy writer Euboulos. The one surviving fragment from Euboulos’ play is written in tragic diction, suggesting that it was a parody, possibly of Euripides’ play. Frag. 5 K-A of Philyllios’ play describes Auge herself drinking with young men, similarly suggesting a parody, perhaps again of Euripides’ play. Finally, the story of Auge, probably again as known through Euripides’ play, was the subject of a painting famous enough to be reproduced on four different walls in Pompeii.126

p. 168

121 By Wilamowitz-Moellendorff (1875), 186– 90; sources of the reconstruction are also in Nauck (1889), 436– 7, to which add now the very fragmentary hypothesis of the play published by Koenen (1969), 7–18.
122 Anderson (1982) argues, however, that Herakles does not appear in the play’s conclusion, and that it is rather Athena ex machina who announces Auge’s rescue and foretells her marriage with Teuthras, but the difference in this detail is unimportant for our purposes here.
123 On the broader issue of the familiarity which Menander’s audience had with earlier Greek tragedy see Katsouris (1974); in particular, as Katsouris amply shows, there is no reason to assume that references to earlier drama would be noticed only by the elite few.
124 So much, but not much more, is clear from the words Ἀλέας Ἀθάνας[ (Heros 84) on a papyrus scrap. See further above, note 79.
125 The quoted lines are used as a discreet hint that the addressee’s daughter had been raped and bore a child which she exposed, just as Auge did. The lines would be unintelligible without a previous familiarity with the play, or at least the myth.

p. 169

126 The painting shows a drunken Herakles grabbing Auge as she washes the sacred vestments of the goddess (Lexicon iconographicum mythologiae classicae [LIMC] Auge nos. 12–15=RPGR [Reinach 1922], 188, nos. 2–5; the presence of satyrs in the very different LIMC Auge nos. 16–20 shows that their model was not Euripides’ Auge but—if it came from Greek drama at all—must have been a satyr play or a tragic parody, such as we have suggested Philyllios and Euboulos may have written). For Euripides’ Auge as the source of the painting see Wilamowitz-Moellendorff (1875), 186–7, Webster (1967), 156. The actual rape of Auge by Herakles was not, of course, represented on the stage but was probably narrated in the play’s prologue, as Koenen (1969), 17 has argued.

Stewart[edit]

p. 110

(T5) Ps.-Hesiod, Catelogue of Women fr. 165 ...
(T7) Hekataios fr. 39 Jacoby )= Pausainias 8.4.9). ...
The Catalogue and Hekataios (T5, T7) show that Telephos was Hellenized in two stages. First, he was given a Greek father, Herakles, and a Greek mother Auge ("Sunbeam"); and then his conception was relocated from Mysia to Tegea.

Webster[edit]

p. 238

If this is accepted, the ‘’Auge’’ and ‘’Oedipus’’ remain as the two plays produced with ‘’Orestes’’ in 408 B.C.
AUGE
According to Strabo (XIII, 615) Euripides said that Auge was put in a chest with her child Telephos by her father Aleos, but Athena arranged for the chest to be cast up at the mouth of the Kaikos, and Teuthras found them and ‘made Auge his wife and Telephos his son’. This must depend on ‘’Auge’’ rather than the ‘’Telephos’’ because in the papyrus version of the prologue of the ‘’Telephos’’ (Page, ‘’G.L.P.’’, no. 17) Telephos says that he came to Mysia ‘’and there found’’ his mother. Moses Chorenensis, whom Wilamowitz[2] used for the plot, after describing the rape [cont.]

p. 239

of Auge by Heracles, who left her a ring, the birth and exposure of Telephos (whose name here came from being suckled by a deer — Wilamowitz gives many parallels in late Euripides for punning etymology) and the condemnation of Auge, says that Heracles arrived and recognized the ring, then saved the child and freed the mother from imminent death: ‘Teuthras is said then in accordance with an oracle of Apollo to have married Auge and adopted Telephos.’ The end coincides with Strabo, who is only interested in what happened in Teuthrania. Heracles therefore saved his wife and child from death but not from being cast adrift (like Danae); a god must have foretold the future.
…

p. 240

He [Heracles] finds Aleos and says that, after Aleos had feasted him (268N2, love and wine led him to abandon reason and rape Auge; it was an act of violence, not persuation; but nature has no respect for conventions; it was an injustice but an involuntary injustice (269, omitting l. 2, as Wilamowitz[3] saw;

Winnington-Ingram[edit]

p. 333

In Euripides' Auge (frs. 265, 268) he ascribes his rape of Auge to the combined influence of lust and wine; and this may have been traditional (cf. Alicidamas, Odyss. 14-16).

Art[edit]

Museo Archeologico, Lentini calyx crater from Sicily[edit]

Bauchhenss-Thüriedl, p. 45

LIMC 29527 (Auge 6)

Object
Type: calyx crater
Origin: Sicily
Category: vase painting
Material: terracotta
Discovery: unknown
Dating: -340,-330
Names
Aleos, Auge, Herakles

Stathatos 312[edit]

Auge and a drunken Heracles, bronze mirror case from Elis (c. 325 BC). National Archaeological Museum, Athens, Stathatos 312.[1]

Bauchhenss-Thüriedl, p. 48

Bronzereliefs
9.* Spiegelrelief, korinthisch. Athen, Nat. Mus., Slg. Stathatos. Aus Elis. - ... Zweifigurengruppe. R. ist Herakles ermattet niedergesunken, mit der Linken stützt er sich auf, mit der Rechten versucht er, der vor ihm stehenden A. das Gewand vom Körper zu ziehen. A. greift mit beiden Händen an den r. Arm des Herakles, doch scheint sie den Trunkenen eher zu stützen als abzuwehren.
9.* Mirror relief, Corinthian. Athens, Nat. Mus., Coll. Stathatos. From Elis. - ... Group of two. R. is Herakles, weary, sinking, he rests on his left arm, with the right he tries to pull the robe of A. in front of him, from her body. A. grabs Heracles' r arm with both hands, but it seems to support the drunk rather than ward him off.

LIMC 22638 (Auge 9)

Discovery: Elis
Dating: -400,-300
Description:
Hρακλής, Aυγή.

Stewart, p. 112


  1. ^ Stewart, p. 112; Bauchhenss-Thüriedl, p. 48 Auge 9; LIMC 22638 (Auge 9).
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