Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Hyginus, Fabulae 99, 100.
Hard, p. 544; Gantz, p. 428; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55).
Lloyd-Jones, p. 33; Gantz, p. 429; Jebb, Headlam and Pearson, Vol 1. pp. 47–48; Frazer's note 1 to Apollodorus, 2.7.4; Hyginus, Fabulae 244; Appendix Proverbiorum, 2.85 (Leutsch and Schneidewin, pp. 411–412). Sophocles' Aleadae frs. 84, 86, and 87 (Lloyd-Jones, pp. 36–39) hint at the possibility of a scene in which the uncles impugned Telephus' illegitimate birth.
For a discussion of the expedition in Mysia and the wounding and healing of Telephus, see Hard, pp. 446–447; Gantz, pp. 576–580. Principal texts include: Proclus, Summary of the Cypria = Cypria argument 7 West, pp. 72, 73; Archilochus, POxy LXIX 4708; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Pindar, Isthmean5.38–40, 8.49–50, Olympian9.72; Hyginus, Fabulae 101; Apollodorus, E.3.17; Pausanias, 1.4.6, 9.5.14. Although Archilochus, Proclus, Apollodorus, and Pausanias all agree that the attack was a mistake, Philostratus, On Heroes 23.5–9, has a character doubt that the Greeks came to Mysia "in ignorance".
Fowler 2013, p. 542; Gantz, p. 640; Acusilaus, fr. 40 Fowler = FGrH 2F40 = Schol. Odyssey 11.520 (Fowler 2000, pp. 25–26, Dowden, p. 58); Sophocles, Eurypylus (Lloyd-Jones, pp. 82–95), fr. 211 has Astyoche call Priam her brother (Lloyd-Jones, pp. 92, 93); Servius, On Virgil's Eclogues6.72; Quintus Smyrnaeus, 6.136. Apollodorus, 3.12.3 has Astyoche as Priam's sister, but Apollodorus never names Eurypylus' mother, while Dictys Cretensis 2.5 (Frazer, p. 40) has Astyoche as Eurypylus' mother, but says that she was Priam's daughter.
See for example, Knight, p. 433. According to the mythographic tradition, Telephus' name derived from his being suckled by a doe, e.g.Apollodorus, 2.7.4, 3.9.1 (Frazer note 2 to 2.7.4: 'Apollodorus seems to derive the name Telephus from θηλή, “a dug,” and ἔλαφος, “a doe."'). See also Huys, p. 295 ff.; Webster, pp. 238–239; Hyginus, Fabulae 99; Diodorus Siculus, 4.33.11; Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267): "He got his name from circumstances". According to Kerényi his name was "more accurately ... Telephanes, 'he who shines afar'" (Kerényi, p. 337). The feminine form is Telephassa, of whom Kerényi writes, "She bore the lunar name Telephassa or Telephae, 'she who illuminates afar', or Argiope 'she of the white face'". (Kerényi, p. 27).
Hard, p. 544; Gantz, p. 428; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55).
Gantz, pp. 428–429; Jebb, Headlam and Pearson, Vol. 1 pp. 46–47.
Alcidamas, Odysseus 14-16 (Garagin and Woodruff, p. 286). Alcidamas is the only source for the oracle given to Aleus (see Jebb, Headlam and Pearson, Vol. 1, p. 47).
Gantz, p. 429; Huys, p. 293; Jebb, Headlam and Pearson, Vol. 1 p. 47; Sophocles, Aleadae fr. 89 (Lloyd-Jones, p. 40, 41).
Collard and Cropp 2008a, pp. 259–277; Huys, pp. 81–82; Gantz, pp. 429–430; Webster, pp. 238–240.
Collard and Cropp 2018a, p. 261; Gantz, p. 430; Huys, p. 82; Webster, p. 240; Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267 (= Moses of Chorene, Progymnasmata 3.3).
Lloyd-Jones, p. 33; Gantz, p. 429; Jebb, Headlam and Pearson, Vol 1. pp. 47–48; Frazer's note 1 to Apollodorus, 2.7.4; Hyginus, Fabulae 244; Appendix Proverbiorum, 2.85 (Leutsch and Schneidewin, pp. 411–412). Sophocles' Aleadae frs. 84, 86, and 87 (Lloyd-Jones, pp. 36–39) hint at the possibility of a scene in which the uncles impugned Telephus' illegitimate birth.
Aristotle, Poetics1460a 30–32. Both Aeschylus and Sophocles wrote plays about Telephus, called Mysians, but since Sophocles, Mysians fr. 411 seems to imply that Telephus has spoken, that play is generally ruled out, see Sommerstein, p. 150; Lloyd-Jones, p. 216—217; Jebb, Headlam and Pearson, Vol 2, p. 71; Post, p. 16.
Frazer's note 1 to Apollodorus, 2.7.4; Lloyd-Jones, p. 216.
For a discussion of the expedition in Mysia and the wounding and healing of Telephus, see Hard, pp. 446–447; Gantz, pp. 576–580. Principal texts include: Proclus, Summary of the Cypria = Cypria argument 7 West, pp. 72, 73; Archilochus, POxy LXIX 4708; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Pindar, Isthmean5.38–40, 8.49–50, Olympian9.72; Hyginus, Fabulae 101; Apollodorus, E.3.17; Pausanias, 1.4.6, 9.5.14. Although Archilochus, Proclus, Apollodorus, and Pausanias all agree that the attack was a mistake, Philostratus, On Heroes 23.5–9, has a character doubt that the Greeks came to Mysia "in ignorance".
Gantz, p. 579; e.g. British MuseumE382 (LIMC8734 (Telephos 52); Beazley archive 207332). A perhaps earlier (c. 470 BC) representation of the scene on an Attic kylix cup (Heres and Strauss, p. 866, LIMC5985 (Telephos 51); Beazley Archive 205037; AVI 2674; MFA98.931) shows Telephus sitting alone on an altar with a bandaged thigh, which has been interpreted as evidence that the Orestes hostage taking did not occur in the Cypria, see Jebb, Headlam and Pearson, Vol. 1 p. 96.
Fowler 2013, p. 542; Gantz, p. 640; Acusilaus, fr. 40 Fowler = FGrH 2F40 = Schol. Odyssey 11.520 (Fowler 2000, pp. 25–26, Dowden, p. 58); Sophocles, Eurypylus (Lloyd-Jones, pp. 82–95), fr. 211 has Astyoche call Priam her brother (Lloyd-Jones, pp. 92, 93); Servius, On Virgil's Eclogues6.72; Quintus Smyrnaeus, 6.136. Apollodorus, 3.12.3 has Astyoche as Priam's sister, but Apollodorus never names Eurypylus' mother, while Dictys Cretensis 2.5 (Frazer, p. 40) has Astyoche as Eurypylus' mother, but says that she was Priam's daughter.
Gantz, p. 579; e.g. British MuseumE382 (LIMC8734 (Telephos 52); Beazley archive 207332). A perhaps earlier (c. 470 BC) representation of the scene on an Attic kylix cup (Heres and Strauss, p. 866, LIMC5985 (Telephos 51); Beazley Archive 205037; AVI 2674; MFA98.931) shows Telephus sitting alone on an altar with a bandaged thigh, which has been interpreted as evidence that the Orestes hostage taking did not occur in the Cypria, see Jebb, Headlam and Pearson, Vol. 1 p. 96.
Gantz, p. 579; e.g. British MuseumE382 (LIMC8734 (Telephos 52); Beazley archive 207332). A perhaps earlier (c. 470 BC) representation of the scene on an Attic kylix cup (Heres and Strauss, p. 866, LIMC5985 (Telephos 51); Beazley Archive 205037; AVI 2674; MFA98.931) shows Telephus sitting alone on an altar with a bandaged thigh, which has been interpreted as evidence that the Orestes hostage taking did not occur in the Cypria, see Jebb, Headlam and Pearson, Vol. 1 p. 96.
Paris, John Ayrton (1831). Pharmacologia. New York: W. E. Dean. pp. The rust of the spear of Telephus, mentioned in Homer as a cure for the wounds which that weapon inflicted, was probably Verdegris, and led to the discovery of its use as a surgical application.
For a discussion of the expedition in Mysia and the wounding and healing of Telephus, see Hard, pp. 446–447; Gantz, pp. 576–580. Principal texts include: Proclus, Summary of the Cypria = Cypria argument 7 West, pp. 72, 73; Archilochus, POxy LXIX 4708; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Pindar, Isthmean5.38–40, 8.49–50, Olympian9.72; Hyginus, Fabulae 101; Apollodorus, E.3.17; Pausanias, 1.4.6, 9.5.14. Although Archilochus, Proclus, Apollodorus, and Pausanias all agree that the attack was a mistake, Philostratus, On Heroes 23.5–9, has a character doubt that the Greeks came to Mysia "in ignorance".
See for example, Knight, p. 433. According to the mythographic tradition, Telephus' name derived from his being suckled by a doe, e.g.Apollodorus, 2.7.4, 3.9.1 (Frazer note 2 to 2.7.4: 'Apollodorus seems to derive the name Telephus from θηλή, “a dug,” and ἔλαφος, “a doe."'). See also Huys, p. 295 ff.; Webster, pp. 238–239; Hyginus, Fabulae 99; Diodorus Siculus, 4.33.11; Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267): "He got his name from circumstances". According to Kerényi his name was "more accurately ... Telephanes, 'he who shines afar'" (Kerényi, p. 337). The feminine form is Telephassa, of whom Kerényi writes, "She bore the lunar name Telephassa or Telephae, 'she who illuminates afar', or Argiope 'she of the white face'". (Kerényi, p. 27).
Apollodorus, 2.7.4, 3.9.1. Compare with Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267) which says that Aleus "ordered Telephus to be cast out in a deserted place".
Diodorus Siculus, 4.33.9, 11. Compare with Hyginus, Fabulae 99 which has Auge abandoning Telephus on Parthenion while fleeing to Mysia. Telephus was probably also abandoned on Mount Parthenion (by either Aleus or Auge) in Euripides's lost play Telephus (see Gantz, p. 429), since in Telephus fr. 696, Collard and Cropp 2008b, pp. 194, 195, Telephus says he was born on Mount Parthenion but later "came to the plain of Mysia, where I found my mother and made a home."
Collard and Cropp 2008a, pp. 259–277; Huys, pp. 81–82; Gantz, pp. 429–430; Webster, pp. 238–240.
Euripides, Auge fr. 272b (= 265 N), Collard and Cropp 2008a, pp. 274, 275, has Heracles say: "As it is, wine made me lose control. I admit I wronged you, but the wrong was not intentional."
Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267 (= Moses of Chorene, Progymnasmata 3.3). Pompeian frescoes (which show Auge being raped while washing clothing) and Pausanias, 8.47.4, place the rape at a spring, and this version of events may reflect Euripides' Auge. See Collard and Cropp 2008a. p. 262, Euripides, Auge test. iia (Hypothesis), Collard and Cropp 2008a, pp. 264, 265, with n. 1; Rosivach, p. 44 with n. 126; Kerényi, p. 338).
Collard and Cropp 2018a, p. 261; Gantz, p. 430; Huys, p. 82; Webster, p. 240; Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267 (= Moses of Chorene, Progymnasmata 3.3).
See Strabo, 13.1.69, which attributes this to Euripides. If so then this would have presumably been in Euripide's Auge (see Gantz, p. 429; Webster, p. 238) however Strabo's attribution may be erroneous (see Collard and Cropp 2008a, p. 261); see also 12.8.2, 12.8.4.
Apollodorus, 3.9.1. This may also have been in Euripides, Auge, see fr. 267 (Collard and Cropp 2008a, pp. 260, 270, 271): "A city that is sick is clever at seeking out errors", which may refer to a search for the cause of the famine.
Hyginus, Fabulae 100. Compare with Aelian, On Animals3.47, which attributes this story of near-incest by Telephus to "the tragic dramatists and their predecessors, the inventors of fables".
Aristotle, Poetics1460a 30–32. Both Aeschylus and Sophocles wrote plays about Telephus, called Mysians, but since Sophocles, Mysians fr. 411 seems to imply that Telephus has spoken, that play is generally ruled out, see Sommerstein, p. 150; Lloyd-Jones, p. 216—217; Jebb, Headlam and Pearson, Vol 2, p. 71; Post, p. 16.
For a discussion of the expedition in Mysia and the wounding and healing of Telephus, see Hard, pp. 446–447; Gantz, pp. 576–580. Principal texts include: Proclus, Summary of the Cypria = Cypria argument 7 West, pp. 72, 73; Archilochus, POxy LXIX 4708; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Pindar, Isthmean5.38–40, 8.49–50, Olympian9.72; Hyginus, Fabulae 101; Apollodorus, E.3.17; Pausanias, 1.4.6, 9.5.14. Although Archilochus, Proclus, Apollodorus, and Pausanias all agree that the attack was a mistake, Philostratus, On Heroes 23.5–9, has a character doubt that the Greeks came to Mysia "in ignorance".
Gantz, p. 578; Collard and Cropp 2008b, pp. 185–191; Webster, pp. 43–48, 302. An important source for the plot of Euripides' Telephus is Aristophanes' parodies of the play (see below).
Gantz, p. 641; Sophocles, Eurypylus frs. 210.24, 26–29 (Lloyd-Jones, pp. 86, 87 with note a, 88, 89), 211.10–13 (Lloyd-Jones, pp. 94, 95). According to Proclus, Summary of the Little Iliad = Little Iliad argument 3 West, pp. 122, 123, Eurypylus received his father's spear from Odysseus upon his arrival at Troy.
Gantz, p. 579; e.g. British MuseumE382 (LIMC8734 (Telephos 52); Beazley archive 207332). A perhaps earlier (c. 470 BC) representation of the scene on an Attic kylix cup (Heres and Strauss, p. 866, LIMC5985 (Telephos 51); Beazley Archive 205037; AVI 2674; MFA98.931) shows Telephus sitting alone on an altar with a bandaged thigh, which has been interpreted as evidence that the Orestes hostage taking did not occur in the Cypria, see Jebb, Headlam and Pearson, Vol. 1 p. 96.
Gantz, p. 579; e.g. British MuseumE382 (LIMC8734 (Telephos 52); Beazley archive 207332). A perhaps earlier (c. 470 BC) representation of the scene on an Attic kylix cup (Heres and Strauss, p. 866, LIMC5985 (Telephos 51); Beazley Archive 205037; AVI 2674; MFA98.931) shows Telephus sitting alone on an altar with a bandaged thigh, which has been interpreted as evidence that the Orestes hostage taking did not occur in the Cypria, see Jebb, Headlam and Pearson, Vol. 1 p. 96.
For a discussion of the expedition in Mysia and the wounding and healing of Telephus, see Hard, pp. 446–447; Gantz, pp. 576–580. Principal texts include: Proclus, Summary of the Cypria = Cypria argument 7 West, pp. 72, 73; Archilochus, POxy LXIX 4708; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Pindar, Isthmean5.38–40, 8.49–50, Olympian9.72; Hyginus, Fabulae 101; Apollodorus, E.3.17; Pausanias, 1.4.6, 9.5.14. Although Archilochus, Proclus, Apollodorus, and Pausanias all agree that the attack was a mistake, Philostratus, On Heroes 23.5–9, has a character doubt that the Greeks came to Mysia "in ignorance".
Fowler 2013, p. 542; Gantz, p. 640; Acusilaus, fr. 40 Fowler = FGrH 2F40 = Schol. Odyssey 11.520 (Fowler 2000, pp. 25–26, Dowden, p. 58); Sophocles, Eurypylus (Lloyd-Jones, pp. 82–95), fr. 211 has Astyoche call Priam her brother (Lloyd-Jones, pp. 92, 93); Servius, On Virgil's Eclogues6.72; Quintus Smyrnaeus, 6.136. Apollodorus, 3.12.3 has Astyoche as Priam's sister, but Apollodorus never names Eurypylus' mother, while Dictys Cretensis 2.5 (Frazer, p. 40) has Astyoche as Eurypylus' mother, but says that she was Priam's daughter.
Gantz, p. 641; Sophocles, Eurypylus frs. 210.24, 26–29 (Lloyd-Jones, pp. 86, 87 with note a, 88, 89), 211.10–13 (Lloyd-Jones, pp. 94, 95). According to Proclus, Summary of the Little Iliad = Little Iliad argument 3 West, pp. 122, 123, Eurypylus received his father's spear from Odysseus upon his arrival at Troy.
Gantz, p. 579; Apollodorus, E.3.17; A scholia on Iliad 1.52 (cited by Gantz). According to Dictys Cretensis, 2.3, Telephus is "doggedly pursuing" Odysseus when Achilles wounds him. In Philostratus, On Heroes, 23.24–25, a character says that, according to the dead Trojan War hero Protesilaos (who communicates from beyond the grave), Telephus was wounded by Achilles when Telephus had lost his shield while fighting Protesilaos, and so was "unprotected".
See for example, Knight, p. 433. According to the mythographic tradition, Telephus' name derived from his being suckled by a doe, e.g.Apollodorus, 2.7.4, 3.9.1 (Frazer note 2 to 2.7.4: 'Apollodorus seems to derive the name Telephus from θηλή, “a dug,” and ἔλαφος, “a doe."'). See also Huys, p. 295 ff.; Webster, pp. 238–239; Hyginus, Fabulae 99; Diodorus Siculus, 4.33.11; Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267): "He got his name from circumstances". According to Kerényi his name was "more accurately ... Telephanes, 'he who shines afar'" (Kerényi, p. 337). The feminine form is Telephassa, of whom Kerényi writes, "She bore the lunar name Telephassa or Telephae, 'she who illuminates afar', or Argiope 'she of the white face'". (Kerényi, p. 27).
Apollodorus, 2.7.4, 3.9.1. Compare with Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267) which says that Aleus "ordered Telephus to be cast out in a deserted place".
Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267 (= Moses of Chorene, Progymnasmata 3.3). Pompeian frescoes (which show Auge being raped while washing clothing) and Pausanias, 8.47.4, place the rape at a spring, and this version of events may reflect Euripides' Auge. See Collard and Cropp 2008a. p. 262, Euripides, Auge test. iia (Hypothesis), Collard and Cropp 2008a, pp. 264, 265, with n. 1; Rosivach, p. 44 with n. 126; Kerényi, p. 338).
See Strabo, 13.1.69, which attributes this to Euripides. If so then this would have presumably been in Euripide's Auge (see Gantz, p. 429; Webster, p. 238) however Strabo's attribution may be erroneous (see Collard and Cropp 2008a, p. 261); see also 12.8.2, 12.8.4.
Apollodorus, 3.9.1. This may also have been in Euripides, Auge, see fr. 267 (Collard and Cropp 2008a, pp. 260, 270, 271): "A city that is sick is clever at seeking out errors", which may refer to a search for the cause of the famine.
Lloyd-Jones, p. 33; Gantz, p. 429; Jebb, Headlam and Pearson, Vol 1. pp. 47–48; Frazer's note 1 to Apollodorus, 2.7.4; Hyginus, Fabulae 244; Appendix Proverbiorum, 2.85 (Leutsch and Schneidewin, pp. 411–412). Sophocles' Aleadae frs. 84, 86, and 87 (Lloyd-Jones, pp. 36–39) hint at the possibility of a scene in which the uncles impugned Telephus' illegitimate birth.
Aristotle, Poetics1460a 30–32. Both Aeschylus and Sophocles wrote plays about Telephus, called Mysians, but since Sophocles, Mysians fr. 411 seems to imply that Telephus has spoken, that play is generally ruled out, see Sommerstein, p. 150; Lloyd-Jones, p. 216—217; Jebb, Headlam and Pearson, Vol 2, p. 71; Post, p. 16.
Frazer's note 1 to Apollodorus, 2.7.4; Lloyd-Jones, p. 216.
For a discussion of the expedition in Mysia and the wounding and healing of Telephus, see Hard, pp. 446–447; Gantz, pp. 576–580. Principal texts include: Proclus, Summary of the Cypria = Cypria argument 7 West, pp. 72, 73; Archilochus, POxy LXIX 4708; Hesiod (Pseudo), Catalogue of Women fr. 165 (Merkelbach–West numbering) from the Oxyrhynchus Papyri XI 1359 fr. 1 (Most, pp. 184–187; Stewart, p. 110; Grenfell and Hunt, pp. 52–55); Pindar, Isthmean5.38–40, 8.49–50, Olympian9.72; Hyginus, Fabulae 101; Apollodorus, E.3.17; Pausanias, 1.4.6, 9.5.14. Although Archilochus, Proclus, Apollodorus, and Pausanias all agree that the attack was a mistake, Philostratus, On Heroes 23.5–9, has a character doubt that the Greeks came to Mysia "in ignorance".
Gantz, p. 579; Apollodorus, E.3.17; A scholia on Iliad 1.52 (cited by Gantz). According to Dictys Cretensis, 2.3, Telephus is "doggedly pursuing" Odysseus when Achilles wounds him. In Philostratus, On Heroes, 23.24–25, a character says that, according to the dead Trojan War hero Protesilaos (who communicates from beyond the grave), Telephus was wounded by Achilles when Telephus had lost his shield while fighting Protesilaos, and so was "unprotected".
Fowler 2013, p. 542; Gantz, p. 640; Acusilaus, fr. 40 Fowler = FGrH 2F40 = Schol. Odyssey 11.520 (Fowler 2000, pp. 25–26, Dowden, p. 58); Sophocles, Eurypylus (Lloyd-Jones, pp. 82–95), fr. 211 has Astyoche call Priam her brother (Lloyd-Jones, pp. 92, 93); Servius, On Virgil's Eclogues6.72; Quintus Smyrnaeus, 6.136. Apollodorus, 3.12.3 has Astyoche as Priam's sister, but Apollodorus never names Eurypylus' mother, while Dictys Cretensis 2.5 (Frazer, p. 40) has Astyoche as Eurypylus' mother, but says that she was Priam's daughter.
See for example, Knight, p. 433. According to the mythographic tradition, Telephus' name derived from his being suckled by a doe, e.g.Apollodorus, 2.7.4, 3.9.1 (Frazer note 2 to 2.7.4: 'Apollodorus seems to derive the name Telephus from θηλή, “a dug,” and ἔλαφος, “a doe."'). See also Huys, p. 295 ff.; Webster, pp. 238–239; Hyginus, Fabulae 99; Diodorus Siculus, 4.33.11; Moses of Chorene, Progymnasmata 3.3 (= Euripides, Auge test. iib, Collard and Cropp 2008a, pp. 266, 267): "He got his name from circumstances". According to Kerényi his name was "more accurately ... Telephanes, 'he who shines afar'" (Kerényi, p. 337). The feminine form is Telephassa, of whom Kerényi writes, "She bore the lunar name Telephassa or Telephae, 'she who illuminates afar', or Argiope 'she of the white face'". (Kerényi, p. 27).
Diodorus Siculus, 4.33.9, 11. Compare with Hyginus, Fabulae 99 which has Auge abandoning Telephus on Parthenion while fleeing to Mysia. Telephus was probably also abandoned on Mount Parthenion (by either Aleus or Auge) in Euripides's lost play Telephus (see Gantz, p. 429), since in Telephus fr. 696, Collard and Cropp 2008b, pp. 194, 195, Telephus says he was born on Mount Parthenion but later "came to the plain of Mysia, where I found my mother and made a home."
Gantz, p. 579; e.g. British MuseumE382 (LIMC8734 (Telephos 52); Beazley archive 207332). A perhaps earlier (c. 470 BC) representation of the scene on an Attic kylix cup (Heres and Strauss, p. 866, LIMC5985 (Telephos 51); Beazley Archive 205037; AVI 2674; MFA98.931) shows Telephus sitting alone on an altar with a bandaged thigh, which has been interpreted as evidence that the Orestes hostage taking did not occur in the Cypria, see Jebb, Headlam and Pearson, Vol. 1 p. 96.
