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The Murder of Laius by Oedipus, by Joseph Blanc

In Greek mythology, King Laius (/ˈleɪəs, ˈlaɪəs/ L(A)Y-əs) or Laios (Ancient Greek: Λάϊος, romanized: Láïos) of Thebes was a key personage in the Theban founding myth.

Family

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Laius was the son of Labdacus. He was the father, by Jocasta, of Oedipus, who killed him.



Mythology

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Abduction of Chrysippus

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The abduction of Chrysippus by Laius on an Apulian red-figure hydria, c. 320-310 BC, Archaeological Museum of Fiesole.

After the death of his father Labdacus, Laius was raised by the regent Lycus but Amphion and Zethus usurped the throne of Thebes. Some Thebans, wishing to see the line of Cadmus continue, smuggled the young Laius out of the city before their attack, in which they killed Lycus and took the throne.[1] Laius was welcomed by Pelops, king of Pisa in the Peloponnesus.[2] According to some sources, Laius abducted and raped the king's son, Chrysippus, and carried him off to Thebes while teaching him how to drive a chariot, or as Hyginus records it, during the Nemean Games.[3] Because of this, Laius is considered by many to be the originator of pederastic love, and the first pederastic rapist.[4]

This abduction is thought to be the subject of one of the lost tragedies of Euripides. With both Amphion and Zethus having died in his absence, Laius became king of Thebes upon his return.

Later misfortunes

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After the rape of Chrysippus, Laius married Jocasta, the daughter of Menoeceus, a descendant of the Spartoi. Laius received an oracle from Delphi which told him that he must not have a child, or the child would kill him and marry his wife; in another version, recorded by Aeschylus, Laius is warned that he can save the city only if he dies childless. One night, however, Laius was drunk and fathered Oedipus with Jocasta. On Laius' orders, the baby, Oedipus, was exposed on Mount Cithaeron with his feet bound (or perhaps staked to the ground), but he was taken by a shepherd, who did not have the resources to look after him, so he was given to King Polybus and Queen Merope (or Periboea) of Corinth, who raised him to adulthood.[5]

"The Divided Way," where Oepdipus murdered King Laius, ca. 1889. Nicholas Catsimpoolas Collection, Boston Public Library

When Oedipus desired to know more about his parentage, he consulted the Delphic Oracle, only to be told that he must not go to his home or he would kill his father and marry his mother. Thinking that he was from Corinth, he set out toward Thebes to avoid this fate.[5] At the road called 'Cleft Way,' he met Laius, who was going to Delphi to consult the oracle because he had received omens indicating that his son might return to kill him.[6] Oedipus refused to defer to the king, although Laius' attendants ordered him to. Being angered, Laius either rolled a chariot wheel over his foot or hit him with his whip, and Oedipus killed Laius and all but one of his attendants, who claimed it was a gang of men.[citation needed] Laius was buried where he died by Damasistratus, the king of Plataea.[6] Later, Thebes was cursed with a disease because Laius' murderer had not been punished.

Many of Laius' descendants met with ill fortune, but whether this was because he violated the laws of hospitality and marriage by carrying off his host's son and raping him, or because he ignored the Oracle's warning not to have children, or some combination of these, is not clear. Another theory is that the entire line of Cadmus was cursed, either by Ares when Cadmus killed his serpent, or else by Hephaestus who resented the fact that Cadmus married Harmonia, the daughter of Ares and Aphrodite, Hephaestus' straying wife. Certainly, many of Cadmus' descendants had tragic ends.

Regnal titles
Preceded by Mythical King of Thebes Succeeded by

See also

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Notes

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References

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Laius

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from Grokipedia
In Greek mythology, Laius (Ancient Greek: Λάϊος) was a king of Thebes, son of Labdacus, who succeeded to the throne after the death of Zethus and Amphion. Exiled during his youth, he found refuge in the court of Pelops in the Peloponnese, where he became a charioteer and infamously abducted the king's son Chrysippus, an act that incurred a curse upon his lineage. Upon returning to Thebes and reclaiming the kingship, Laius married Jocasta (also known as Epicasta), daughter of Menoeceus, but was warned by an oracle not to beget a child, as the son would kill him and bring ruin to the house. Defying the prophecy, they had a son, Oedipus, whom Laius ordered exposed at birth with his ankles pierced, but the infant survived and was adopted by the king of Corinth. Years later, Laius was slain unwittingly by Oedipus at a three-way crossroads in Phocis during a quarrel over right-of-way, fulfilling the oracle and initiating the tragic cycle of Theban woes depicted in Sophocles' Oedipus the King. His body was buried in Plataea by the local king Damasistratus, and his death left Thebes plagued until Oedipus solved the Sphinx's riddle and ascended the throne, unknowingly marrying his mother Jocasta. Laius's story underscores themes of fate, paternal hubris, and generational curses in classical literature, serving as a foundational element in the Oedipus myth.

Family

Ancestry

In Greek mythology, Laius was the son of , who reigned as king of Thebes as a member of the Labdacid dynasty. himself was the only son of Polydorus and Nycteïs, daughter of Nycteus, making Laius the grandson of Polydorus, who succeeded as king of Thebes. Polydorus was the son of , the Phoenician prince credited with founding Thebes after slaying a sacred dragon and sowing its teeth to create the city's original warriors. This lineage traced directly back to , establishing Laius's hereditary claim to the Theban throne through the royal house he initiated. Labdacus died while Laius was still an infant, approximately one year old, prompting the Thebans to entrust the kingdom to Lycus, son of Hyrieus and brother of Nycteus, as during the prince's minority. Lycus, who had previously fled to Thebes from with his brother after conflicts there, held power until he was overthrown and killed by the twin brothers , sons of and Antiope. Amphion and Zethus had besieged the palace to free their mother Antiope, whom Lycus had captured and, with his wife , imprisoned after her flight to Epopeus and her dishonor in bearing the twins out of wedlock to . Due to the ensuing political instability in Thebes under the rule of , Laius was sent away and raised in exile at the court of in , a region in . The Labdacid dynasty, to which Laius belonged, was characterized from its early generations by a pattern of misfortune and violent upheaval, including the premature death of and the regicidal overthrow of Lycus, foreshadowing the turbulent fates of subsequent rulers in the line.

Marriages and Descendants

Laius, upon his return to Thebes and ascension to the throne following the death of Amphion, married the daughter of , a prominent figure in the Theban lineage descended from the Spartoi sown by , thereby strengthening his claim to rule through ties to the city's founding noble house. This union connected Laius politically to the established aristocracy, as was the father of Creon, a key advisor and in Theban . Ancient sources vary in naming Laius's wife: refers to her as , while calls her Epicaste, both denoting the same queen of Thebes. No other consorts are prominently attested in major accounts, though minor variants exist. Despite an oracle's prior warning to Laius that any son born to him would slay his father, Laius and his wife conceived a child, fulfilling the prophecy's ominous foreknowledge through their decision to proceed with parenthood. This son, , became Laius's sole attested heir in the primary tradition. In a lesser-known variant recorded by Pausanias, Laius fathered the Sphinx as a natural daughter, linking him to the monstrous figure terrorizing Thebes before 's arrival.

Mythological Narrative

Abduction of Chrysippus

During his exile, Laius resided at the court of in , where he served as a tutor to the king's young son, . There, Laius developed a romantic passion for the boy and, while teaching him to drive a , abducted him. This act, motivated by desire, occurred during or in connection with the , where Chrysippus's beauty drew Laius's attention. Chrysippus, overcome by shame following the abduction, took his own life. The tragedy prompted to Laius and his entire lineage, invoking for the violation. This , foretelling childlessness or death at the hands of his own son, became the foundational doom that afflicted Thebes and Laius's descendants. Ancient accounts vary slightly in details but consistently portray the abduction as Laius's pivotal youthful transgression, originating from pederastic affection common in Greek elite circles. , in his lost play Chrysippus, dramatized the event, emphasizing Laius's failed seduction before resorting to force. The narrative underscores themes of and familial curses in .

Return to Thebes and the Oracle's Prophecy

Following the deaths of , who had ruled Thebes as usurpers after killing Laius's regent Lycus, Laius returned from in the and reclaimed the throne of Thebes without significant opposition, as the twin brothers' reign had stabilized the city through the of its famous walls. His return marked the restoration of the Labdacid dynasty, though it was overshadowed by the lingering effects of a curse uttered by against Laius for the earlier abduction of his son . Upon securing his kingship, Laius married (also known as Epicasta in some accounts), the daughter of , thereby forging alliances within Theban nobility to consolidate his rule amid potential unrest from the dynasty's turbulent history. To seek guidance on his reign and future lineage, Laius consulted the Oracle of Delphi, where he received a dire : any son he fathered would grow to kill him and marry his own mother, . This foretelling, delivered through Apollo's priests, echoed the Labdacid curse's themes of familial destruction and was interpreted as a divine mandate tied to Laius's past transgressions. In response to the oracle's warning, Laius initially attempted to avert the prophecy by abstaining from consummating his marriage with , thereby forgoing the begetting of an heir to safeguard his life and the stability of his early rule. This period of restraint reflected broader anxieties in Theban politics, where the Labdacid line's history of violence—from Laius's own exile to the curse's shadow—posed ongoing challenges to dynastic legitimacy and required careful navigation of divine will alongside human alliances. Despite these efforts, the prophecy's inexorable pull would soon test the limits of Laius's precautions.

Birth and Exposure of Oedipus

Following the oracle's dire warning that any son born to him would slay his father, , king of Thebes, and his wife conceived and gave birth to a male child, whom they named . Determined to thwart , ordered the infant's ankles pierced with brooches or bound tightly together before he was three days old, then commanded a servant to expose the child on the remote slopes of Mount Cithaeron, where it was expected to perish from exposure or wild animals. In some variants of the myth, the task was delegated directly to a herdsman or loyal to , who was instructed to abandon the baby in a wilderness area inaccessible to travelers. The servant, however, took pity on the infant and either handed him over to another or failed to carry out the exposure as ordered, allowing the child to survive unbeknownst to Laius. From Laius's perspective at the time, the measure appeared successful, as reports confirmed the child's death, thereby seemingly averting the foretold and restoring a of to the royal household.

Death and Its Consequences

Laius met his death at a place where three roads meet in Phocis, at the junction of paths from Delphi and Daulis, during a journey to the oracle at Delphi. Accompanied by five attendants, including a herald, and traveling in a mule-drawn carriage, Laius encountered a stranger—Oedipus—who was also passing through the crossroads. A dispute arose over the right of way, with Laius and his herald attempting to force Oedipus aside; the herald struck Oedipus with a goad, and Laius himself threatened violence from his carriage. In response, Oedipus, enraged, used his staff to kill the charioteer and then struck and slew Laius directly, dispatching the rest of the entourage as well, leaving only one survivor who later reported the incident to Thebes. Unaware of the slain man's identity as his father, Oedipus continued his journey to Thebes, where he soon confronted the Sphinx terrorizing the city. By solving the Sphinx's , Oedipus liberated Thebes from the monster's curse and was hailed as a ; in reward, he was made king and married , Laius's widow, thus ascending to the throne and unknowingly beginning to fulfill the oracle's prophecy that had prompted Laius to expose his infant son years earlier. The slaying of Laius initiated a chain of tragic repercussions for Thebes and the Labdacid dynasty. The unpunished murder polluted the city, bringing a devastating plague that afflicted humans, livestock, and crops alike, as revealed by the Delphic consulted by himself. This curse, rooted in Laius's earlier transgressions and compounded by the , demanded the identification and expulsion of the killer to lift the affliction; Oedipus's investigation ultimately uncovered his own guilt, leading to his self-blinding, Jocasta's , and the exile of their children, marking the irreversible downfall of the Labdacid line.

Depictions and Legacy

In Ancient Literature

In Sophocles' Oedipus Rex, Laius is portrayed primarily through references to the Delphic oracle's , which foretold that he would be killed by his own son, and through accounts of his death at a crossroads outside Thebes. The play emphasizes Laius's attempt to avert this fate by exposing the infant Oedipus, but it focuses more on the 's fulfillment than on Laius's earlier life or character, presenting him as a figure whose in defying the gods initiates the cycle of tragedy for his house. Laius is rarely depicted in surviving . The abduction of is illustrated on South Italian vases, including an Apulian red-figure hydria c. 320–310 BC in the Archaeological Museum of . The scene of Laius's death at the crossroads is seldom shown. In Oedipus at Colonus, delves deeper into the origins of the family's curse, attributing it to Laius's abduction and violation of , son of , which provoked divine retribution and set the stage for Oedipus's unwitting . Euripides' lost tragedy Oedipus, known through fragments and hypotheses, similarly highlights the prophecy's wording—that Apollo forbade Laius from fathering a child, lest the son kill him—but introduces variations, such as Oedipus being blinded not by his own hand but by one of Laius's servants upon discovering the truth. The play underscores Laius's guilt in begetting despite the , portraying the king's actions as the root of Thebes's pollution. Aeschylus's lost play Laius, the first in his 467 BCE Theban tetralogy (followed by Oedipus, Seven Against Thebes, and the satyr play Sphinx), likely centered on Laius's return from exile and his consultation of the oracle regarding the prophecy, as suggested by the surviving fragments, setting the stage for the doom of his lineage. Surviving fragments depict Laius consulting the oracle and grappling with the prophecy, emphasizing themes of inherited guilt and divine justice that permeate the trilogy. In the epic Oedipodeia, the opening poem of the , Laius receives the oracle's warning against begetting a child and exposes the infant , with the narrative focusing on the prophecy's inexorable fulfillment through Oedipus's slaying of his father at the crossroads. The epic briefly alludes to Laius's earlier fault in abducting but prioritizes the generational curse over detailed . Apollodorus's Bibliotheca provides a detailed account, stating that Laius, while exiled and hosted by , taught chariot-driving before abducting him out of passion, prompting Chrysippus's suicide and Pelops's curse that Laius would die by his son's hand. This version links the abduction directly to the oracle's prophecy, portraying Laius's guilt as multifaceted—both in the violation of xenia (guest-friendship) and in defying the gods by fathering . Hyginus's Fabulae (66) recounts the oracle's explicit warning to Laius to beware death from his son, leading to the exposure of , whose swollen feet earned him his name; it omits the abduction but affirms the prophecy's role in the . Across these sources, variations emerge in Laius's culpability for the abduction: some, like and fragments of ' Chrysippus, depict it as a failed seduction followed by rape, emphasizing Laius's predatory intent and the resulting curse from . Others, such as the Oedipodeia and Hyginus, downplay or elide the abduction, focusing instead on the prophecy's wording as a general doom without specifying prior sins. The oracle's phrasing also differs slightly—warning of death "by the son" in and , versus Apollo's direct prohibition on progeny in and —highlighting evolving emphases on fate versus personal transgression.

In Modern Interpretations

In , the "Laius complex" describes the murderous and incestuous impulses of a parent toward their child, drawing directly from Laius's filicidal actions and pederastic tendencies in the myth. This concept extends Freud's by emphasizing overlooked parental aggression, where the figure's destructive desires—manifested in Laius's attempt to kill his —symbolize broader authority-driven hostility toward or subordinates. The abduction of further embodies this as a of , representing Laius's unchecked erotic and aggressive impulses that initiate the cycle of familial violence. Queer theory interpretations highlight Laius's abduction of as one of the earliest mythological depictions of same-sex desire, portraying it as a transgressive form of where the erastes (Laius) acts with "hybristic" disregard for and paternal authority. This narrative serves as a in Greek myth, illustrating the dangers of exploitative and the that follows violations of social norms around (beloved youth) relationships. Feminist analyses, meanwhile, examine power dynamics between Laius and , reinterpreting their joint decision to expose as an exercise of patriarchal control that subordinates Jocasta's agency, though modern adaptations grant her greater political savvy and resistance against such dominance. In modern literature and media, Laius remains underrepresented, often relegated to backstory despite his pivotal role in initiating the tragedy, as seen in Jean Anouilh's 1944 , where the Theban curse traces to his actions but receives minimal focus amid themes of resistance. Pier Paolo Pasolini's 1967 film similarly emphasizes Laius's jealousy-driven abuse of the infant Oedipus in a modernized , underscoring his paternal aggression while adapting the to explore Freudian undertones. Feminist retellings like Natalie Haynes's 2017 novel center 's perspective, portraying Laius as a domineering whose choices amplify imbalances in the royal household. Scholarly debates address gaps in ancient accounts of the curse's origins, attributing it primarily to Laius's abduction of , which provoked Pelops's imprecation on his house and set the inexorable chain of events. These discussions contrast Laius's agency—his deliberate violations of and paternal rights—with the deterministic fate that ensnares , arguing that while the enforces inevitability, Laius's moral failings actively propagate the generational doom rather than mere . This tension highlights incomplete ancient coverage, where Laius's psychological motivations and ethical culpability invite ongoing reinterpretation to fill narrative voids.
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