Εμφανίζονται 100 (επί συνόλου 234) τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΚΟΡΙΝΘΙΑ Νομός ΠΕΛΟΠΟΝΝΗΣΟΣ" .
ΚΟΡΙΝΘΟΣ (Αρχαία πόλη) ΠΕΛΟΠΟΝΝΗΣΟΣ
Hyperbius (Huperbios), of Corinth, a mythical artist, to whom, in conjunction with Agrolas or Euryalus, the invention of brick walls is ascribed. Another tradition made him the inventor of the potter's wheel. (Paus. i. 28.3, Bekker's text; Schol. ad Pind. Ol. xiii.; Plin. H. N. vii. 56.)
The brothers Euryalus and Hyperbius, were the first who constructed brick-kilns
and houses at Athens; before which, caves in the ground served for houses.
Commentary:
Pausanias, in his "Attica," calls the two brothers Agrolas and Hyperbius.
Some commentators have supposed, that these names, as well as Doxius and Caelus,
mentioned below (in Pliny's text), are merely symbolical, and that the personages
are fictitious
ΑΚΡΟΚΟΡΙΝΘΟΣ (Κάστρο) ΚΟΡΙΝΘΟΣ
Οπως και οι Αθηναίοι, έτσι και οι Κορίνθιοι είχαν ένα μύθο σχετικά με τον τόπο τους που έλεγε το εξής: δύο θεοί, ο Ποσειδώνας και ο Ηλιος, μάλωσαν για τη χώρα της Κορίνθου και τη λύση έδωσε ο Βριάρεως, δίνοντας στον Ποσειδώνα τον Ισθμό και στον Ηλιο τον Ακροκόρινθο (Παυσ. 2,1,6).
ΙΣΘΜΙΑ (Αρχαίο ιερό) ΛΟΥΤΡΑΚΙ ΠΕΡΑΧΩΡΑΣ
Ο βασιλιάς του Ορχομενού Αθάμας καταδίωκε την Ινώ για να τη σκοτώσει. Εκείνη για να γλυτώσει πήρε το γιο της Μελικέρτη αγκαλιά κι έπεσε στη θάλασσα. Η Ινώ έγινε θαλασσινή θεότητα με το όνομα Λευκοθέα ενώ το παιδί, που αργότερα πήρε και το όνομα Παλαίμων, το έβγαλε στη στεριά νεκρό ένα δελφίνι στην περιοχή της Ισθμίας. Εκεί το βρήκε ο Σίσυφος, το έθαψε και καθιέρωσε, σύμφωνα με την παράδοση, τα Ισθμια προς τιμήν του (Παυσ. 2,1,3).
Ino. The daughter of Cadmus, and wife of Athamas. Being followed by the latter after he had been seized with madness, she fled to the cliff Moluris, between Megara and Corinth, and there threw herself into the sea with her infant son Melicertes. At the isthmus, however, mother and child were carried ashore by a dolphin, and, from that time forward, were honoured as marine divinities along the shores of the Mediterranean, especially on the coast of Megara and at the Isthmus of Corinth. Ino was worshipped at Leucothea, and Melicertes as Palaemon. They were regarded as divinities who aided men in peril on the sea. As early as Homer, we have Ino mentioned as rescuing Odysseus from danger by throwing him her veil ( Od.v. 333-353). Among the Romans Ino was identified with Matuta
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2003 from The Perseus Project URL below, which contains interesting hyperlinks
Μελικέρτης ή Παλαίμων. Γιος του Αθάμαντα και της Ινούς. Οταν η Ινώ κινδύνευε από τον Αθάμαντα, πήρε το μικρό Μελικέρτη στην αγκαλιά της και έπεσε στη θάλασσα. Το παιδί βρήκε νεκρό ο βασιλιάς Σίσυφος στην Ισθμία, όπου το είχε βγάλει ένα δελφίνι. Προς τιμήν του καθιέρωσε τα Ισθμια.
Melicertes, (Melikertes). In Greek mythology the son of Athamas and Ino, and changed after his death by drowning into the marine deity Palaemon, while his mother became Leucothea. His name (=Melkart), however, shows him to have been originally a Phoenician god. Like Ino-Leucothea, he was worshipped on all the coast of the Mediterranean, especially on that of Megara and at the Isthmus of Corinth, where he was so closely connected with the cult of Poseidon that the Isthmian Games, originally instituted in honour of this god, came to be looked upon as the funeral games of Melicertes. The Romans regarded him as a beneficent god of the sea, and identified him with Portunus, the god of harbours.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Perseus Project Index. Total results on 18/7/2001: 148 for Ino, 31 for leucothea, 5 for Leukothea, 27 for Melicertes, 4 for Melikertes, 48 for Palaemon,
Ibycus. A Greek lyric and erotic poet of Rhegium in Lower Italy, who flourished about B.C. 530. Like Anacreon, he led a roving life, and spent much of his time at the court of Polycrates of Samos. According to his epitaph, he died in his native town; but according to the legend made familiar by Schiller's poem, he was slain on a journey to Corinth, and his murderers were discovered by means of a flock of cranes, which, as he died, he had invoked as his avengers. The story goes that, after his murder, when the Corinthians were gathered in the theatre, the cranes appeared; whereupon one of the assassins who was present cried out, "See the avengers of Ibycus!" thus giving a clue to their detection. Hence arose the expression used of the cranes, Ibukou geranoi. His poems, which were collected into seven books, survive in scanty fragments only. They dealt partly with mythological themes in the metres of Stesichorus and partly with love-songs in the spirit of Aeolic lyric poetry, full of glowing passion and sensibility. It was mainly to the latter that he owed his fame.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2003 from The Perseus Project URL below, which contains interesting hyperlinks
Την περίοδο των Ισθμίων οι Κορίνθιοι κήρυξαν εκεχειρία στον πόλεμο Ηλείων-Αργείων. Ο Ηρακλής όμως σκότωσε τους Ηλείους Εύρυτο και τον Κτέατο καθώς εκείνοι πήγαιναν θεωροί στους αγώνες καταπατώντας, έτσι, την εκεχειρία. Οταν οι Ηλείοι ανακάλυψαν το δολοφόνο απαίτησαν από τους Αργείους ικανοποίηση και, καθώς εκείνοι αρνούνταν, ζήτησαν από τους Κορίνθιους να αποκλείσουν από τα Ισθμια όλους τους Αργείους. Καθώς όμως ούτε αυτό το κατόρθωσαν η μητέρα των δύο αδελφών, η Μολίνη, καταράστηκε όσους Ηλείους θα δέχονταν να πάρουν μέρος στους αγώνες που θα συμμετείχαν και Αργείοι. Σύμφωνα με τον Παυσανία οι Ηλείοι ακόμα και στην εποχή του φοβούνταν την κατάρα της Μολίνης και δε συμμετείχαν στα Ισθμια. Αναφέρει επίσης και άλλες δύο παραδόσεις που δικαιολογούν την αποχή των Ηλείων από τους συγκεκριμένους αγώνες αλλά ο ίδιος δεν τις πιστεύει και μας εξηγεί τους λόγους (Παυσ. 5,2,1-5).
This extract is from: Pausanias. Description of Greece (ed. W.H.S. Jones, Litt.D., & H.A. Ormerod, 1918). Cited Oct 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΚΟΡΙΝΘΟΣ (Αρχαία πόλη) ΠΕΛΟΠΟΝΝΗΣΟΣ
Η Χίμαιρα ήταν τέρας με κεφάλι λιονταριού, σώμα κατσίκας και ουρά δράκου και ζούσε στη Λυκία. Ο Ιοβάτης, βασιλιάς της Λυκίας, πιστεύοντας εσφαλμένα ότι ο Βελλεροφόντης είχε αποπειραθεί να βιάσει την κόρη του Αντεια, του ζήτησε να σκοτώσει τη Χίμαιρα ελπίζοντας πως στην προσπάθειά του θα σκοτωθεί και ο ίδιος. Ο Βελλεροφόντης κατάφερε να σκοτώσει τη Χίμαιρα ιππεύοντας τον Πήγασο, όπως τον συμβούλευε σχετικός χρησμός και με τη βοήθεια της Αθηνάς, η οποία δάμασε τον Πήγασο και τον έδεσε με χρυσό χαλινάρι.
Pegasus (Pegasos). The celebrated winged horse, whose origin is thus related: When Perseus struck off the head of Medusa, with whom Poseidon had had intercourse in the form of a horse or a bird, there sprang from her Chrysaor and the horse Pegasus. The latter received this name because he was believed to have made his appearance near the sources (pegai) of Oceanus. He ascended to the seats of the immortals, and afterwards lived in the palace of Zeus, for whom he carried thunder and lightning. According to this view, which is apparently the most ancient, Pegasus was the thundering horse of Zeus; but later writers describe him as the horse of Eos, and place him among the stars.
Pegasus also acts a prominent part in the combat of Bellerophon against the Chimaera. In order to kill the Chimaera, it was necessary for Bellerophon to obtain possession of Pegasus. For this purpose the soothsayer Polyidus at Corinth advised him to spend a night in the temple of Athene. As Bellerophon was asleep in the temple, the goddess appeared to him in a dream commanding him to sacrifice to Poseidon, and gave him a golden bridle. When he awoke he found the bridle, offered the sacrifice, and caught Pegasus while he was drinking at the well Pirene. According to some, Athene herself tamed and bridled Pegasus, and surrendered him to Bellerophon. After he had conquered the Chimaera he endeavoured to rise up to heaven upon his winged horse, but fell down upon the earth.
Pegasus was also regarded as the horse of the Muses, and in this connection is more celebrated in modern times than in antiquity; for with the ancients he had no connection with the Muses, except producing with his hoof the inspiring fountain Hippocrene. The story about this fountain runs as follows: When the nine Muses engaged in a contest with the nine daughters of Pierus on Mount Helicon, all became darkness when the daughters of Pierus began to sing; whereas, during the song of the Muses, heaven, the sea, and all the rivers stood still to listen, and Helicon rose heavenward with delight, until Pegasus, on the advice of Poseidon, stopped its ascent by kicking it with his hoof. From this kick there arose Hippocrene, the inspiring well of the Muses, on Mount Helicon, which, for this reason, Persius calls fons caballinus. Others, again, relate that Pegasus caused the well to gush forth because he was thirsty. Pegasus is often seen represented in ancient works of art with Athene and Bellerophon.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited September 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Πληροφορίες για τη Χίμαιρα βλ. Λυκία .
Σύμφωνα με την παράδοση των Κορινθίων η Μήδεια έστειλε στη Γλαύκη τα «δώρα» τα οποία τελικά τη σκότωσαν με τα παιδιά της. Αυτό στάθηκε η αιτία για το λιθοβολισμό τους μέχρι θανάτου από τους Κορινθίους. Ο θάνατός τους, όμως, ήταν βίαιος και άδικος, γι’ αυτό τα παιδιά της Μήδειας καταράστηκαν τα μωρά των Κορινθίων να πεθαίνουν ή και να γεννιούνται νεκρά. Για να απαλλαγούν από την κατάρα, οι Κορίνθιοι ζήτησαν και πήραν χρησμό που τους παράγγελνε να κάνουν ετήσιες θυσίες για τα παιδιά της Μήδειας και να στήσουν και μνημείο με φοβερή μορφή, για να θυμίζει σε όλους πως αν ασεβήσουν σ’ αυτό θα τους βρεί φοβερή συμφορά. Μετά την ανοικοδόμηση της Κορίνθου οι νέοι κάτοικοι δεν έκαναν τις θυσίες ούτε άλλες τελετουργίες σχετικές με τα παιδιά της Μήδειας (Παυσ. 2,3,6-8).
Creusa (Kreousa). A daughter of Creon , king of Corinth, and wife of Iason. She received from Medea, as bridal presents, a diadem and a robe, both of which had been prepared with magic art and saturated with deadly poisons. On arraying herself in these, flames burst forth and destroyed her. Creon , the father of the princess, perished in a similar way, having thrown himself upon the body of his dying daughter, and being afterwards unable to extricate himself from the embrace of the corpse. According to the scholiast, she was also called Glauce.
Γλαύκη ή Κρέουσα. Κάποιες πηγές την αναφέρουν ως Κρέουσα και άλλες ως Γλαύκη. Πρόκειται για την κόρη του βασιλιά της Κορίνθου Κρέοντα, για χάρη της οποίας ο Ιάσωνας εγκατέλειψε τη Μήδεια. Τη Γλαύκη ή Κρέουσα σκότωσε τελικά η Μήδεια με ένα χιτώνα που της έστειλε δήθεν για νυφικό δώρο, και ο οποίος έγινε πύρινος μόλις η μελλόνυμφη τον φόρεσε.
Alcimenes. One of the sons of Jason and Medeia. When Jason subsequently anted to marry Glauce, his sons Alcimenes and Tisander were murdered by Medeia, and were afterwards buried by Jason in the sanctuary of Hera at Corinth. (Diod. iv. 54, 55.)
Euripides says that in the time of his madness Alcmaeon begat two children, Amphilochus and a daughter Tisiphone, by Manto, daughter of Tiresias, and that he brought the babes to Corinth and gave them to Creon, king of Corinth, to bring up; and that on account of her extraordinary comeliness Tisiphone was sold as a slave by Creon's spouse, who feared that Creon might make her his wedded wife. But Alcmaeon bought her and kept her as a handmaid, not knowing that she was his daughter, and coming to Corinth to get back his children he recovered his son also.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited June 2004 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΚΡΟΜΜΥΩΝ (Αρχαία πόλη) ΚΟΡΙΝΘΙΑ
Επικίνδυνο θηλυκό αγριογούρουνο που σκότωσε ο Θησέας. Ο Πλούταρχος λέει ότι ίσως επρόκειτο για γυναίκα βίαιη και επικίνδυνη, που εξαιτίας της συμπεριφοράς της ταυτίστηκε με αγριογούρουνο (Πλουτ. Βίοι. Θησέας, 9). Σύμφωνα με το Στράβωνα η Φαιά ήταν μητέρα του Καλυδώνιου Κάπρου (Στρ. 8,6,22).
ΚΥΛΛΗΝΗ (Βουνό) ΚΟΡΙΝΘΙΑ
Ο Ισχυς ήταν γιος του Ελατου και είχε συνευρεθεί με την Κορωνίδα όταν αυτή ήταν εγκυος στον Ασκληπιό από τον Απόλλωνα. Η Αρτεμις εκδικούμενη για την προσβολή στον Απόλλωνα σκότωσε την Κορωνίδα και την ίδια τύχη είχε και ο Ισχυς (Παυσ. 2,26,6 & 8,4,6).
ΜΑΥΡΟ (Βουνό) ΞΥΛΟΚΑΣΤΡΟ
Στο βουνό βρήκε ο Ερμής τη χέλυδα (=χελώνα) και έφτιαξε τη λύρα (Παυσ. 8,17,5). Το αρχαίο όνομα (Χελυδορέα) προέρχεται από τις λέξεις χέλυ-δα & εκ-δορά.
ΝΕΜΕΑ (Αρχαίο ιερό) ΚΟΡΙΝΘΙΑ
Initially, Hercules was required to complete ten labors, not twelve.
King Eurystheus decided Hercules' first task would be to bring him the skin of
an invulnerable lion which terrorized the hills around Nemea
Setting out on such a seemingly impossible labor, Hercules came to
a town called Cleonae, where he stayed at the house of a poor workman-for-hire,
Molorchus. When his host offered to sacrifice an animal to pray for a safe lion
hunt, Hercules asked him to wait 30 days. If the hero returned with the lion's
skin, they would sacrifice to Zeus, king of the gods. If Hercules died trying
to kill the lion, Molorchus agreed to sacrifice instead to Hercules, as a hero.
When Hercules got to Nemea and began tracking the terrible lion, he
soon discovered his arrows were useless against the beast. Hercules picked up
his club and went after the lion. Following it to a cave which had two entrances,
Hercules blocked one of the doorways, then approached the fierce lion through
the other. Grasping the lion in his mighty arms, and ignoring its powerful claws,
he held it tightly until he'd choked it to death.
Hercules returned to Cleonae, carrying the dead lion, and found Molorchus
on the 30th day after he'd left for the hunt. Instead of sacrificing to Hercules
as a dead man, Molorchus and Hercules were able to sacrifice together, to Zeus.
When Hercules made it back to Mycenae, Eurystheus was amazed that
the hero had managed such an impossible task. The king became afraid of Hercules,
and forbade him from entering through the gates of the city. Furthermore, Eurystheus
had a large bronze jar made and buried partway in the earth, where he could hide
from Hercules if need be. After that, Eurystheus sent his commands to Hercules
through a herald, refusing to see the powerful hero face to face.
Many times we can identify Hercules in ancient Greek vase paintings
or sculptures simply because he is depicted wearing a lion skin. Ancient writers
disagreed as to whether the skin Hercules wore was that of the Nemean lion, or
one from a different lion, which Hercules was said to have killed when he was
18 years old.
This text is cited July 2004 from Perseus Project URL bellow, which contains interesting hyperlinks
Heracles. 1. The fight with the Nemean lion. The mountain valley of Nemea, between Cleonae and Phlius, was inhabited by a lion, the offspring of Typhon (or Orthrus) and Echidna. (Hes. Theog. 327; Apollod. ii. 5.1; comp. Aelian, H. A. xii. 7, Serv. ad Aen. viii. 295.) Eurystheus ordered Heracles to bring him the skin of this monster. When Heracles arrived at Cleonac, he was hospitably received by a poor man called Molorchus. This man was on the point of offering up a sacrifice, but Heracles persuaded him to delay it for thirty days until he should return from his fight with the lion, in order that then they might together offer sacrifices to Zeus Soter; but Heracles added, that if he himself should not return, the man should offer a sacrifice to him as a hero. The thirty days passed away, and as Heracles did not return, Molorchus made preparations for the heroic sacrifice; but at that moment Heracles arrived in triumph over the monster, which was slain, and both sacrificed to Zeus Soter. Heracles, after having in vain used his club and arrows against the lion, had blocked up one of the entrances to the den, and entering by the other, he strangled the animal with his own hands. According to Theocritus (xxv. 251, &c.), the contest did not take place in the den, but in the open air, and Heracles is said to have lost a finger in the struggle. (Ptolem. Heph. 2.) He returned to Eurystheus carrying the dead lion on his shoulders; and Eurystheus, frightened at tile gigantic strength of the hero, took to flight, and ordered him in future to deliver the account of his exploits outside the gates of the town. (Diod. iv. 11; Apollod., Theocrit. ll. cc.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Ο πρώτος άθλος που ανέθεσε ο Ευρυσθέας στον Ηρακλή ήταν να σκοτώσει το περίφημο λιοντάρι της Νεμέας, που κανείς δεν μπορούσε να αντιμετωπίσει. Ο Ηρακλής ανακάλυψε, πηγαίνοντας στη Νεμέα και βλέποντας το λιοντάρι, ότι δεν θα κατάφερνε να το σκοτώσει με τα βέλη του. Εκανε τότε το εξής: έφραξε τη μία από τις δύο εισόδους της σπηλιάς όπου έμενε το λιοντάρι, εγκλωβίζοντάς το εκεί. Στη συνέχεια το έπνιξε με τα χέρια του, παρά την τεράστια δύναμη του λιονταριού.
ΣΤΥΜΦΑΛΙΑ (Λίμνη) ΚΟΡΙΝΘΙΑ
After Hercules returned from his success in the Augean stables, Eurystheus
came up with an even more difficult task. For the sixth Labor, Hercules was to
drive away an enormous flock of birds which gathered at a lake near the town of
Stymphalos.
Arriving at the lake, which was deep in the woods, Hercules had no
idea how to drive the huge gathering of birds away. The goddess Athena came to
his aid, providing a pair of bronze krotala, noisemaking clappers similar to castanets.
These were no ordinary noisemakers. They had been made by an immortal craftsman,
Hephaistos, the god of the forge.
Climbing a nearby mountain, Hercules clashed the krotala loudly, scaring
the birds out of the trees, then shot them with bow and arrow, or possibly with
a slingshot, as they took flight.
Some versions of the legend say that these Stymphalian birds were
vicious man-eaters. The 2nd century A.D. travel writer, Pausanias, trying to discover
what kind of birds they might have been, wrote that during his time a type of
bird from the Arabian desert was called "Stymphalian," describing them
as equal to lions or leopards in their fierceness. He speculated that the birds
Hercules encountered in the legend were similar to these Arabian birds.
"These fly against those who come to hunt them, wounding and killing them
with their beaks. All armor of bronze or iron that men wear is pierced by the
birds; but if they weave a garment of thick cork, the beaks of the Stymphalian
birds are caught in the cork garment... These birds are of the size of a crane,
and are like the ibis, but their beaks are more powerful, and not crooked like
that of the ibis" (Pausanias, Description of Greece, 8.22.5)
Pausanias also saw and described the religious sanctuary built by the Greeks of
Stymphalos and dedicated to the goddess Artemis. He reported that the temple had
carvings of the Stymphalian birds up near its roof. Standing behind the temple,
he saw marble statues of maidens with the legs of birds.
This text is cited July 2004 from Perseus Project URL bellow, which contains interesting hyperlinks
Heracles. 6. The Stymphalian birds. They were an innumerable swarm of voracious birds, the daughters of Stymphalus and Ornis. They had brazen claws, wings, and beaks, used their feathers as arrows, and ate human flesh. They had been brought up by Ares, and were so numerous, that with their secretions and feathers they killed men and beasts, and covered whole fields and meadows. From fear of the wolves, these birds had taken refuge in a lake near Stymphalus, from which Heracles was ordered by Eurvstheus to expel them. When Heracles undertook the task, Athena provided him with a brazen rattle, by the noise of which he startled the birds, and, as they attempted to fly away, he killed them with his arrows. According to some accounts, he did not kill the birds, but only drove them away, and afterwards they appeared again in the island of Aretias, whither they had fled, and where they were found by the Argonauts. (Apollod. ii. 5.6; Hygin. Fab. 30; Paus. viii. 22.4, &c.; Serv. ad Aen. viii. 300; Apollon. Rhod. ii. 1037, with the Schol.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΣΤΥΜΦΑΛΟΣ (Αρχαία πόλη) ΚΟΡΙΝΘΙΑ
Σύμφωνα με το μύθο ο Ηρακλής σκότωσε (ή κατά τον Πείσανδρο έδιωξε με τον ήχο κροτάλων) τα ανθρωποφάγα πουλιά που είχαν έρθει από την αραβική έρημο και τα οποία πήραν το όνομα Στυμφαλίδες όρνιθες λόγω της φήμης του Ηρακλή (Παυσ. 8,22,4-6), βλ. Perseus Encyclopedia.
Stymphalian birds : Various WebPages
Στην πόλη λέγανε ότι έζησε ο γιος του Πελασγού Τέμενος και εκεί ανάθρεψε την Ηρα, ιδρύοντας για τη θεά τρία Ιερά. Ενα όταν ήταν κόρη στη Στύμφαλο, ένα όταν παντρεύτηκε το Δία και άλλο ένα όταν τσακώθηκε μαζί του (γιατί άρχισε ο Δίας τις απιστίες του) και γύρισε στη Στύμφαλο. Οταν γύρισε δε στην πόλη λέγανε ότι την ονόμασε ο Τέμενος χήρα (Παυσ. 8,22,2). Ο Παυσανίας δεν είδε κανένα από τα Ιερά που ίδρυσε ο Τέμενος για την Ηρα (Παυσ. 8,22,3).
ΦΕΝΕΟΣ (Αρχαία πόλη) ΦΕΝΕΟΣ
Κάποτε ο Ηρακλής τσακώθηκε με τον Απόλλωνα για τοv τρίποδα των Δελφών, τον οποίον άρπαξε και τον έφερε στη Φενεό. Οι Φενεάτες λέγανε ότι η απόφραξη των δύο καταβοθρών 1000 μέτρων που έγινε η αιτία να πλημμυρίσει ο κάμπος τους ήταν η εκδίκηση του Απόλλωνα προς την πόλη τους γιατί δεχθήκανε τον τρίποδα (Πλούτ. Κεφ. 12, Θεών Τιμωρίες).
Ο Μυρτίλος ήταν γιος του Ερμή και ηνίοχος του Οινόμαου. Ο Οινόμαος με τη βοήθεια του Μυρτίλου σκότωνε σε αγώνες τους μνηστήρες της κόρης του Ιπποδάμειας. Τη νέα όμως ερωτεύτηκε και ο Μυρτίλος, ο οποίος δεν τολμούσε να πάρει μέρος στους αγώνες και κατέληξε να προδώσει τον Οινόμαο, παρασυρμένος από τον Πέλοπα ο οποίος του ορκίστηκε ότι θα φρόντιζε να κοιμηθεί με την Ιπποδάμεια. Οταν μετά την προδοσία απαίτησε από τον Πέλοπα να τηρήσει τον όρκο του, εκείνος τον πέταξε από το πλοίο στη θάλασσα (που λένε κάποιοι ότι πήρε το όνομά του, Μυρτώο πέλαγος). Οι Φενεάτες σήκωσαν το πτώμα που έβγαλε η θάλασσα και το έθαψαν πίσω από το Ναό του Ερμή (Παυσ 8,14,11-12).
ΚΟΡΙΝΘΟΣ (Αρχαία πόλη) ΠΕΛΟΠΟΝΝΗΣΟΣ
One of the Pleiades in Taurus, or Seven Sisters. She married Sisyphus, by whom she had a son, Glaucus. Merope was the only Pleiad to marry a mortal, and the star that she represents shines less bright than those which represent her sisters. . .
Κάποια μέρα ο Βελλεροφόντης, ιδιοκτήτης του Πήγασου, πίστεψε ότι θα μπορούσε να πετάξει με το άλογό του ως τον Ολυμπο, στην κατοικία των θεών. Ο Δίας, για να τον εμποδίσει, έστειλε μια αλογόμυγα να τσιμπήσει τον Πήγασο για να ρίξει κάτω το Βελλεροφόντη. Ετσι κι έγινε και από τότε ο Δίας κράτησε κοντά του τον Πήγασο και χάραξε την εικόνα του στον ουρανό με πλανήτες.
According to one Greek myth, the musician named Arion was the greatest
singer who ever existed. He was the court musician for the King of Corinth, Periander.
So great was Arion's fame that he made a tour of Sicily. During his visit to Sicily
he was awarded many prizes and given gold and much money. Now the crew of the
vessel waiting to take Arion back to Corinth knew of his newly acquired wealth.
They plotted to steal it from him and then cast him into the sea sometime during
the return voyage. In a dream, Arion was informed by Apollo of the plot against
his life. When the time came and the murderous crew made their move, Arion made
one last request--that he be permitted to sing a farewell song. The crew could
see no danger in that and agreed. So he dressed in his finest court garments and
stood on the bow of the ship and began to sing. So sweet was his song that sea
creatures of many kinds surrounded the ship to listen. Among them was a school
of dolphins. Arion saw that the dolphins seemed very pleased with his song and
just before he reached the end of it he plunged overboard amid the dolphins. One
of the animals caught him before he struck the water and raced off with him towards
Corinth. It was with great difficulty that Arion hung on, so swift was the dolphin's
course through the sea. The startled crew looked on helplessly and believed that
surly Arion would fall off the dolphin and drown. But the dolphin safely carried
Arion to Corinth. Arion told the king of the crew's plot and when the vessel docked,
Periander was waiting for them. The crew said that Arion had decided to remain
in Sicily, so great was the wealth he had acquired there. When Arion stepped into
view and the crew saw him, they were so terrified they confessed their plot. King
Periander crucified them to the last man. So pleased was Apollo with the good
dolphin's role in rescuing Arion that the god gave the dolphin a place among the
stars.
Οι εφτά κόρες του Ατλαντα και της Πλειόνης, που ο Δίας τις μετέτρεψε σε περιστέρια για να ξεφύγουν από τον Ωρίωνα, που τις είχε ερωτευτεί. Τα περιστέρια πέταξαν στον ουρανό και έγιναν αστερισμός. Στις Πλειάδες αναφέρεται κι ο Ομηρος (Ιλ. Σ 486, Οδ. ε 272).
ΣΙΚΥΩΝΙΑ (Αρχαία περιοχή) ΚΟΡΙΝΘΙΑ
Αυτόχθων, επώνυμος του Αιγιαλού (Παυσ. 7,1,1).
ΦΕΝΕΟΣ (Αρχαία πόλη) ΦΕΝΕΟΣ
Οικιστής της Φενεού ήταν ένας ντόπιος που έδωσε το όνομά του στην πόλη (Παυσ. 8,14,4).
ΑΣΩΠΙΑ (Αρχαία περιοχή) ΣΙΚΥΩΝ
Γιος του Ηλιου και της Αντιόπης
Iphimedeia or Iphimede, a daughter of Triops, and the wife of Aloeus. Being in love with Poseidon, she often walked to the sea, and collected its waters in her lap, whence she became, by Poseidon, the mother of the Aloadae, Otus and Ephialtes. When Iphimedeia and her daughter, Pancratis, celebrated the orgies of Dionysus on Mount Drius, they were carried off by Thracian pirates to Naxos or Strongyle; but both were delivered by the Aloadae. The tomb of Iphimedeia and her sons was shown at Anthedon. She was worshipped as a heroine at Mylasia in Caria, and was represented by Polygnotus in the Lesche at Delphi (Hom. Od. xi. 304; Apollod. i. 7. Β 4; Diod. v. 50; Hygin. Fab. 28; Paus. ix. 22. Β 5, x. 28. in fin.; Pind. Pyth. vii. 89).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
ΚΛΕΩΝΑΙ (Αρχαία πόλη) ΝΕΜΕΑ
Πατέρας του Θέρσανδρου, βασιλιάς των Κλεωναίων (Παυσ. 3,16,6).
ΚΟΡΙΝΘΟΣ (Αρχαία πόλη) ΠΕΛΟΠΟΝΝΗΣΟΣ
Πατέρας του Φώκου και του Θόα και γιος του Σίσυφου (Παυσ. 2,4,3).
Γιος του Ορνητίωνα και πατέρας του Δαμοφώντα (Παυσ. 2,4,3).
Creon (Kreon), a mythical king of Corinth, a son of Lycaethus (Hygin. Fab. 25, calls him a son of Menoecus, and thus confounds him with Creon of Thebes). His daughter, Glauce, married Jason, and Medeia, who found herself forsaken, took vengeance by sending Glauce a garment which destroyed her by fire when she put it on (Apollod. i. 9. 28; Schol. ad Eurip. Med. 20). According to Hyginus Medeia's present consisted of a crown, and Creon perished with his daughter, who is there called Creusa. (Comp. Diod. iv. 54)
Polybus: A king of Corinth, fosterfather of Oedipus.
Βασιλιάς της Κορίνθου. Σύμφωνα με την παράδοση, κάποιος δικός του βοσκός βρήκε τον Οιδίποδα εκτεθειμένο στο βουνό και τον έσωσε.
Γιος του Θόαντα και πατέρας του Προπόδα (Παυσ. 2,4,3).
Γιος του Δαμοφώντα, πατέρας του Δωρίδα και του Υανθίδα (Παυσ. 2,4,3).
Γιος του Προπόδα, επί βασιλείας του ίδιου και του αδερφού του Υανθίδα οι δωριείς εξεστράτευσαν κατά της Κορίνθου κι εκείνοι παρέδωσαν τη βασιλεία στον αρχηγό των δωριέων Αλήτη (Παυσ. 2,4,3).
Γιος του Προπόδα, επί βασιλείας του ίδιου και του αδερφού του Δωρίδα οι δωριείς εξεστράτευσαν κατά της Κορίνθου κι εκείνοι παρέδωσαν τη βασιλεία στον αρχηγό των δωριέων Αλήτη (Παυσ. 2,4,3).
Γιος του Ιππότη. Ηταν αρχηγός των Δωριέων κατά την εκστρατεία τους εναντίον της Κορίνθου και έγινε βασιλιάς όταν ο Δωρίδας και ο Υανθίδας του παρέδωσαν την εξουσία (Παυσ. 2,4,3).
Aletes, a son of Hippotes and a descendant of Heracles in the fifth degree. He is said to have taken possession of Corinth, and to have expelled the Sisyphids, thirty years after the first invasion of Pelopennesus by the Heraclids. His family, sometimes called the Aletidae, maintained themselves at Corinth down to the time of Bacchis (Paus. ii. 4.3, v. 18.2; Strab. viii.; Callim. Fragm. 103; Pind. Ol. xiii. 17). Velleius Paterculus (i. 3) calls him a descendant of Heracles in the sixth degree. He received an oracle, promising him the sovereignty of Athens, if during the war, which was then going on, its king should remain uninjured. This oracle became known at Athens, and Codrus sacrificed himself for his country.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Πατέρας του Βάκχι (Παυσ. 2,4,4).
Γιος του Προύμνιδος, απόγονος του δωριέα Αλήτη (Παυσ. 2,4,4).
Βακχιάδαι. Βασιλική οικογένεια της Κορίνθου (Παυσ.2.4.4)
Βακχίδης, τελευταίος βασιλιάς της Κορίνθου, που τον σκότωσαν ο Αριεύς και ο Περάντας (Παυσ. 2,4,4).
Telestes: Perseus Project index
ΚΥΛΛΗΝΗ (Βουνό) ΚΟΡΙΝΘΙΑ
Γιος του Αρκάδα και της Ερατώς. Πήρε το ένα από τα τρία μέρη στα οποία μοίρασε τη χώρα ο Αρκάς, το βουνό που αργότερα ονομάστηκε Κυλλήνη. Αργότερα μαζί με τους υπηκόους του μετοίκησε στη Φωκίδα, όπου και ίδρυσε την Ελάτεια (Παυσ. 8.4.3-4).
ΝΕΜΕΑ (Αρχαίο ιερό) ΚΟΡΙΝΘΙΑ
Ο Λυκούργος και η Αμφιθέα ή η Ευριδίκη, κατ'άλλους, ήταν βασιλείς της Νεμέας και γονείς του Οφέλτη, προς τιμήν του οποίου διοργανώθηκαν τα Νέμεια.
Lycurgus (Lukourgos). A son of Pheres and Periclymene, a brother of Admetus, was
king of the country about Nemea, and married to Eurydice or Amphithea, by whom
he became the father of Opheltes (Apollod. i. 9.14, iii. 6. 4). His tomb was believed
to exist in the grove of the Nemean Zeus. (Paus. ii. 15. 3.)
ΣΙΚΥΩΝ (Αρχαία πόλη) ΚΟΡΙΝΘΙΑ
Γιος του Φλίαντα και της Χθονοφίλης
Γιος του Τελχίνα και πατέρας του Θελξίωνα, έδωσε το όνομα Απία στην μετέπειτα Πελοπόννησο.
Apis. A son of Telchis, and father of Thelxion. He was king at Sicyon, and is said to have been such a powerful prince, that previous to the arrival of Pelops, Peloponnesus was called after him Apia. (Paus. ii. 5.5..)
Antiope. In Homer a daughter of the Boeotian river-god Asopus, mother by Zeus
of Amphion and Zethus. In later legend her father is Nycteus of Hyria or Hysiae.
As he threatened to punish her for yielding to the approaches of Zeus under the
form of a satyr, she fled to Epopeus of Sicyon. This king her uncle Lycus killed
by order of his brother Nycteus, now dead, and led her back in chains. Arrived
on Mount Cithaeron, she gave birth to twins--Amphion by Zeus, Zethus by Epopeus--whom
Lycus left exposed upon the mountain. After being long imprisoned and ill-treated
by Dirce, the wife of Lycus , she escaped to Cithaeron, and made acquaintance
with her sons, whom a shepherd had brought up. She made them take a frightful
vengeance upon Dirce by tying her to a furious bull, for doing which Dionysus
drove her mad, and she wandered through Greece until Phocus, king of Phocis, healed
her and made her his wife.
Epopeus. Son of Poseidon and Canace, the daughter of Aeolus, brother of Aloeus.
He migrated from Thessaly to Sicyon, where he became king. He was killed by Lycus
for the sake of Antiope, who, it was alleged, was by him mother of Zethus.
These texts are from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities
Cited Sept. 2002 from Perseus Project URL below, which contains interesting hyperlinks.
Epopeus, a son of Poseidon and Canace. He came from Thessaly to Sicyon, were he succeeded in the kingdom, as Corax died without leaving any heir to his throne. He carried away from Thebes the beautiful Antiope, the daughter of Nycteus, who therefore made war upon Epopeus. The two hostile kings died of the wounds which they received in the war; but previous to his death Epopeus dedicated a temple to Athena. (Paus. ii. 6.1; Apollod. i. 7.4). Pausanias (ii. 1.1) calls him a son of Aloeus, whereas he is commonly described as a brother of Aloeus. The temple of Athena which he had built at Sicyon was destroyed by lightning, but his tomb was preserved and shewn there to a very late period. (Paus. ii. 11.1) Another mythical being of this name occurs in Ovid. (Met. iii. 618, &c.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Ο Επωπέας ήταν γιος του Αλοέα ή του Ποσειδώνα και βασιλιάς της Ασωπίας, της Σικυώνας και της Εφυρέας. Παντρεύτηκε την Αντιόπη, κόρη του Νυκτέα ή του Ασωπού, προκαλώντας πόλεμο μεταξύ Θηβαίων και Σικυωνίων (Παυσ. 2,6,1-3).
Γιος του Αιγιαλέα και πατέρας του Τελχίνα (Παυσ. 2,5,6).
Γιος του Ευρώπα, πατέρας του Απι (Παυσ. 2,5,6).
Γιος του Απι και πατέρας του Αιγύρου (Παυσ. 2,5,7).
Γιος του Θελξίωνα και πατέρας του Θουρίμαχου (Παυσ. 2,5,7).
Γιος του Αιγύρου, πατέρας του Λευκίππου (Παυσ. 2,5,7).
Γιος του Θουρίμαχου, πατέρας της Καλχινίας (Παυσ. 2,5,7).
Γιος του Ποσειδώνα και της Καλχινίας, πατέρας του Πλημναίου (Παυσ. 2,5,7).
Γιος του Περάτου, πατέρας του Ορθοπόλεως (Παυσ. 2,5,8).
Γιος του Πλημναίου, τον μεγάλωσε η Δήμητρα από οίκτο για τον πατέρα του, που τα υπόλοιπα παιδιά του πέθαναν μικρά (Παυσ. 2,5,8).
Γιος του Απόλλωνα και της Χρυσόρθης, πατέρας του Κόρακα και του Λαμέδοντα (Παυσ. 2,5,8).
Γιος του Κόρωνου, αδελφός του Λαμέδοντα (Παυσ. 2,5,8).
Γιος του Κόρωνου, αδελφός του Κόρακα, κάλεσε το Σικυώνα από την Αττική (Παυσ. 2.5.8, 2.6.5).
Γιος του Ερμή και της Χθονοφίλης, πατέρας της Λυσιάνασσας (Παυσ. 2,6,6).
Polybus : Persus Project index
Απόγονος του Κλυτίου από την Αθήνα, την κόρη του οποίου είχε παντρευτεί ο Λαμέδων. Ανέβηκε στην εξουσία της Σικυώνας όταν γύρισε ο Αδραστος στο Αργος (Παυσ. 2,6,6).
Θεωρούνταν γιός του Ηρακλή. Εγινε βασιλιάς της Σικυώνας μετά το θάνατο του Ιανίσκου (Παυσ. 2,6,6).
Γιος του Απόλλωνα και της Νύμφης Υλλίδος. Ανέβηκε στην εξουσία της Σικυώνας όταν μετοίκησε ο Φαίστος στην Κρήτη (Παυσ. 2,6,6).
Γιος του Φαίστου, πατέρας του Ιππόλυτου (Παυσ. 2,6,7).
Γιός του Ροπάλου, εγγονός του Φαίστου. Επι της βασιλείας του επιτέθηκε στη Σικυώνα ο Αγαμέμνων και ο Ιππόλυτος από φόβο δεν αντιστάθηκε, αλλά δέχτηκε να γίνει η Σικυώνα υπήκοος των Μυκηνών (Παυσ. 2,6,7).
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