Εμφανίζονται 100 (επί συνόλου 431) τίτλοι με αναζήτηση: Ομηρικός κόσμος στην ευρύτερη περιοχή: "ΜΑΡΜΑΡΑ Περιφέρεια ΤΟΥΡΚΙΑ" .
ΤΡΩΑΣ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Lectum (to Lekton), a promontory in the south-west of Troas, opposite
the island of Lesbos. It forms the south-western termination of Mount Ida. (Hom.
Il. xiv. 294; Herod. ix. 114; Thucyd. viii. 101; Ptol. v. 2. § 4; Plin. v. 32;
Liv. xxxvii. 37.) In the time of Strabo (xiii. p. 605, comp. p. 583) there was
shown on Cape Lectum an altar, said to have been erected by Agamemnon to the twelve
great gods; but this very number is a proof of the late origin of the altar. Under
the Byzantine emperors, Lectum was the northernmost point of the province of Asia.
(Hierocl. p. 659.) Athenaeus (iii. p. 88) states that the purple shell-fish, found
near Lectum as well as near Sigeum, was of a large size. The modern name of Lectum
is Baba, or Santa Maria.
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΑΔΡΑΜΥΤΤΙΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Πόλη της Τρωάδος, έδρα του βασιλιά Μύνητα (Ιλ. Β 690).
ΑΙΝΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ανήκε στη Θράκη και ηγεμόνας της ήταν ο Πείροος, γιος του Ιμβράσου (Ιλ. Δ 520).
ΑΛΥΒΗ (Αρχαία πόλη) ΑΛΙΖΩΝΕΣ
Ηταν πόλη του Πόντου από όπου οι Ελληνες έπαιρναν τον άργυρο (όθεν αργύρου εστί γενέθλη, Ομηρ. Ιλ. Β 857). Οι κάτοικοι λέγονταν Αλιζώνες (από το αλς+ζώνη = ζωσμένοι από θάλασσα) και στον Τρωικό Πόλεμο ήταν σύμμαχοι των Τρώων (Ομηρ. Ιλ. Β 856, Ε 39). Ο Στράβων (12,3,19-20 & 14,5,22-4) θεωρεί πως Αλύβη είναι το αρχαιότερο όνομα της χώρας των Χαλύβων (οι μετέπειτα Χαλδαίοι), από όπου οι Ελληνες προμηθεύονταν αρχικά τα μέταλλά τους.
ΑΣΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
For this Pedasos in the Troad cf. 21.87, 20.92. Strabo calls it a city of the Leleges opposite Lesbos, and another legend identifies it with Adramyttium. More recently it has been identified with Assos. It is not recorded in the Catalogue. A town of the same name in Messene is mentioned in 9.152, and there was a Pedasa near Halikarnassos. (Commentary by Walter Leaf)
Homer speaks of a Pedasus, a city of the Leleges, as subject to lord Altes:
Of Altes, who is lord over the war-loving Leleges,
who hold steep Pedasus on the Satnioeis.
And the site of the place, now deserted, is still to be seen. Some write, though
wrongly, "at the foot of Satnioeis", as though the city lay at the foot of a mountain
called Satnioeis; but there is no mountain here called Satinoeis, but only a river
of that name, on which the city is situated; but the city is now deserted. The
poet names the river, for, according to him,
he wounded Satnius with a thrust of his spear,
even the son of Oenops, whom a peerless Naiad nymph bore unto Oenops, as he tended
his herds by the banks of the Satnioeis;
and again:
And he dwelt by the banks of the fair-flowing Satnioeis
in steep Pedasus.
And in later times it was called Satnioeis, though some called it Saphnioeis.
It is only a large winter torrent, but the naming of it by the poet has made it
worthy of mention. These places are continuous with Dardania and Scepsia, and
are, as it were, a second Dardania, but it is lower-lying. (Strab. 13.1.50)
This extract is from: The Geography of Strabo (ed. H. L. Jones, 1924), Cambridge. Harvard University Press. Cited Aug 2005 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΔΑΡΔΑΝΙΑ (Αρχαία πόλη) ΔΑΡΔΑΝΙΑ
Πόλη, που ιδρύθηκε από τον Δάρδανο πριν την Τροία (Ιλ. Υ 216) και στην εποχή του Στράβωνα δεν υπήρχε (Στράβ. 13,1,24).
ΘΗΒΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Πόλη των Κιλίκων στις υπώρειες του Πλάκου, έδρα του Ηετίωνος, πατέρα της Ανδρομάχης, που λεηλατήθηκε από τον Αχιλλέα (Ιλ. Α 366, Ζ 397, Χ 479).
ΠΗΔΑΙΟΝ (Ομηρική πόλη) ΤΡΩΑΣ
Βρισκόταν στην Τρωάδα και αναφέρεται από τον Ομηρο ως τόπος κατοικίας του Ιμβριου, γιου του Μέντορος (Ιλ. Ν 172).
ΧΡΥΣΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Βρισκόταν κοντά στη Θήβη και αναφέρεται από τον Ομηρο. Η πόλη είχε λιμάνι και ναό αφιερωμένο στον Απόλλωνα Σμινθέα (Ιλ. Α 36, 390, 445).
ΑΔΡΑΣΤΕΙΑ (Αρχαία πόλη) ΜΥΣΙΑ
Amphius (Amphios), a son of Merops and brother of Adrastus. These two brothers took part in the Trojan war against their father's advice, and were slain by Diomedes. (Hom. Il. ii. 828, &c., xi. 328, &c.) Another hero of this name, who was an ally of the Trojans, occurs in Il. v. 612.
Γιος του μάντη Μέροπα, αδελφός του Αμφίου, σύμμαχος των Τρώων και αρχηγός της Αδράστειας, της Απαισού και της Πιτύειας, που φονεύθηκε από το Διομήδη (Ιλ. Β 830. Λ 328). Ηταν ο ιδρυτής της πόλης Αδράστειας, η οποία και πήρε το όνομά του. Επίσης, είχε ιδρύσει ιερό της Νεμέσεως προς τιμήν της Ρέας Κυβέλης.
Γιος του μάντη Μέροπα και αδελφός του Αδράστου, με τον οποίο ήταν αρχηγός της Αδράστειας, της Απαισού και της Πιτυείας (Ιλ. Β 830).
ΑΛΙΖΩΝΕΣ (Αρχαία χώρα) ΒΙΘΥΝΙΑ
Αρχηγός των Αλιζώνων και σύμμαχος των Τρώων (Ιλ. Β 856)..
Αρχηγός των Αλιζώνων στον Τρωικό πόλεμο, που φονεύθηκε από τον Αγαμέμνονα (Ιλ. Β 856, Ε 39).
ΑΡΙΣΒΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος του Υρτάκου, σύμμαχος των Τρώων, αρχηγός της Αρίσβης, της Περκώτης, του Πράκτιου, της Σηστού και της Αβύδου (Ιλ. Β 837) και φονεύθηκε από τον Ιδομενέα (Ιλ. Ν 384).
Asius (Asios), a son of Hyrtacus of Arisbe,and father of Acamas and Phaenops. He was one of the allies of the Trojans, and brought them auxiliaries from the several towns over which he ruled. He was slain by Idomeneus. (Hom. Il. ii. 835, xii. 140, xiii. 389, &c., xvii. 582.)
ΑΣΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ηταν αδελφός της Εκάβης από τη Φρυγία, που φονεύθηκε από τον Αίαντα (Ιλ. Π 716).
Asius. A son of Dymas and brother of Hecabe. Apollo assumed the appearance of this Asius, when he wanted to stimulate Hector to fight against Patroclus. (Hom. Il. xvi. 715, &c.; Eustath.) According to Dictys Cretensis (iv. 12), Asius was slain by Ajax. There are two more mythical personages of this name, which is also used as a surname of Zeus, from the town of Asos or Oasos in Crete. (Virg. Aen. x. 123; Tzetz. ad Lycoph. 355; Steph. Byz. s. v. Asos).
Then the rest of the Trojans and their far-famed allies obeyed the counsel of
blameless Polydamas, but Asius, son of Hyrtacus, leader of men, was not minded
to leave there his horses and his squire the charioteer, but chariot and all he
drew nigh to the swift ships, fool that he was! for he was not to escape the evil
fates, and return, glorying in horses and chariot, back from the ships to windy
Ilios. (Hom. Il.12.108-115)
Commentary:
1. For Asius, son of Hyrtacus, see ancient city Arisbe.(GTP's
editor remark)
2. Asios now appears, unlike the other Trojans, with a chariot. The description
of his attack on the wall in 12.110-114 accounts for this, and indeed appears
to have been interpolated there for the purpose. If the original mache epi tais
nausin knew nothing of a wall, but only described a gradual driving of the Greeks
along the plain up to their ships, then the casual mention of a chariot among
the footmen would be nothing remarkable. Fick suggests that the name is Assios,
from the town of Assos. For the variant epamuntor cf. hupheniochos 6.19, episkopos
10.38, with note.(Commentary by Walter Leaf)
ΔΑΡΔΑΝΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Γιος του Αντήνορος, αρχηγός μαζί με τον αδελφό του Ακάμαντα και τον Αινεία Αγχίσου των Δαρδάνων (Ιλ. Β 823). Φονεύθηκε από τον Αίαντα τον Τελαμώνιο (Ιλ. Ξ 465).
Perseus Project
Γιος του Αντήνορος, που, μαζί με τους Αινεία και Αρχέλοχο, ήταν ηγεμών των Δαρδάνων στον Τρωικό πόλεμο (Ιλ. Β 823). Φονεύθηκε από τον Μηριόνη (Ιλ. Π 342).
Acamas. A son of Antenor and Theano, was one of the bravest Trojans. (Hom. Il. ii. 823, xii. 100.) He avenged the death of his brother, who had been killed by Ajax, by slaying Promachus the Boeotian. (Il. xiv. 476.) He himself was slain by Meriones. (Il. xvi. 342.)
ΔΑΡΔΑΝΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος του Αγχίσου και της Αφροδίτης, αρχηγός των Δαρδάνων μαζί με τους γιους του Αντήνορος, Αρχέλοχο και Ακάμαντα (Ιλ. Β 820). Λόγω της ανδρείας του ετιμάτο όπως ο Εκτορας (Ιλ. Ε 467, Λ 58). Δεν έτρεφε ιδιαίτερη συμπάθεια στον Πρίαμο, ίσως διότι θα τον διαδεχόταν στο θρόνο της Τροίας αν χανόταν η Πριάμειος γενιά, κι έτσι θα συνέχιζε το βασιλικό γένος του Δαρδάνου (Ιλ. Ν 460, Υ 307).
Aeneas, (Aineias). A Trojan hero, the son of Anchises and Aphrodite, and born on Mount Ida. He was brought up at Dardania, in the house of Alcathous, the husband of his sister. At first he took no part in the Trojan war; and it was not till Achilles attacked him on Mount Ida, and drove away his flocks, that he led his Dardanians against the Greeks. Henceforth Aeneas and Hector appear as the great bulwarks of the Trojans against the Greeks. On more than one occasion Aeneas was saved in battle by the gods; Aphrodite carried him off when he was wounded by Diomedes, and Poseidon saved him when he was on the point of perishing by the hands of Achilles. Homer makes no allusion to the emigration of Aeneas after the capture of Troy, but, on the contrary, he evidently conceives Aeneas and his descendants as reigning at Troy after the extinction of the house of Priam; but later narratives relate that after the capture of Troy Aeneas withdrew to Mount Ida with his friends and the images of the gods, especially that of Pallas (Palladium); and that from thence he crossed over to Europe, and finally settled at Latium in Italy where he became the ancestral hero of the Romans. A description of the wanderings of Aeneas before he reached Latium is given by Vergil in his Aeneid. After visiting Epirus and Sicily, he was driven by a storm on the coast of Africa, where he met with Dido. He then sailed to Latium, where he was hospitably received by Latinus, king of the Aborigines. Here Aeneas founded the town of Lavinium, called after Lavinia, the daughter of Latinus, whom he married. Turnus, to whom Lavinia had been betrothed, made war against Latinus and Aeneas. Latinus fell in the first battle, and Turnus was subsequently slain by Aeneas; whereupon, after the death of Latinus, Aeneas became sole ruler of the Aborigines and Trojans, and both nations were united into one. Soon after this Aeneas fell in battle against the Rutulians, who were assisted by Mezentius, king of the Etruscans. As his body was not found after the battle, it was believed that it had been carried up to heaven, or that he had perished in the river Numicius. The Latins erected a monument to him, with the inscription To the Father and Native God. Vergil represents Aeneas as landing in Italy seven years after the fall of Troy, and compresses all the events in Italy, from the landing to the death of Turnus, within the space of twenty days. The story of the descent of the Romans from the Trojans through Aeneas was believed at an early period, but rests on no historical foundation.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Dec 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Aeneas (Aineias).
Homeric Story. Aeneas was the son of Anchises and Aphrodite, and born on
mount Ida. On his father's side he was a great-grandson of Tros, and thus nearly
related to the royal house of Troy, as Priam himself was a grandson of Tros (Hom.
Il. xx. 215, &c., ii. 820, v. 247, &c.; Hes. Theog. 1007, &c.). He was educated
from his infancy at Dardanus, in the house of Alcathous, the husband of his sister
(Il. [p. 31] xiii. 463, &c.). At the beginning of the war of the Greeks against
Troy he did not take any part in it, and the poet intimates that there existed
an ill feeling between him and Priam, who did not pay sufficient honour to Aeneas
(Il. xiii. 460, &c., xx. 181). This probably arose from a decree of destiny, according
to which Aeneas and his descendants were to rule over Troy, since the house of
Priam had drawn upon itself the hatred of Cronion (Il. xx. 307). One day when
Aeneas was tending his flocks on mount Ida, he was attacked by Achilles, who took
his cattle and put him to flight. But he was rescued by the gods. This event,
however, and the admonition of Apollo, roused his spirit, and he led his Dardanians
against the Greeks (Il. xx. 89, &c., 190, &c., ii. 819, &c.). Henceforth he and
Hector are the great bulwarks of the Trojans against the Greeks, and Aeneas appears
beloved and honoured by gods and men (Il. xi. 58, xvi. 619, v. 180, 467, vi. 77,
&c.). He is among the Trojans what Achilles is among the Greeks. Both are sons
of immortal mothers, both are at feud with the kings, and both possess horses
of divine origin (Il. v. 265, &c.). Achilles himself, to whom Hector owns his
inferiority, thinks Aeneas a worthy competitor (Il. xx. 175). The place which
Aeneas occupies among the Trojans is well expressed in Philostratus (Her. 13),
who says that the Greeks called Hector the hand, and Aeneas the soul of the Trojans.
Respecting the brave and noble manner in which he protects the body of his friend
Pandarus, see Il. v. 299. On one occasion he was engaged in a contest with Diomedes,
who hurled a mighty stone at him and broke his hip. Aeneas fell to the ground,
and Aphrodite hastened to his assistance (Il. v. 305), and when she too was wounded,
Apollo carried him from the field of battle to his temple, where he was cured
by Leto and Artemis (Il. v. 345, &c.). In the attack of the Trojans upon the wall
of the Greeks, Aeneas commanded the fourth host of the Trojans (Il. xii. 98).
He avenged the death of Alcathous by slaying Oenomaus and Aphareus, and hastened
to the assistance of Hector, who was thrown on the ground by Ajax. The last feat
Homer mentions is his fight with Achilles. On this as on all other occasions,
a god interposed and saved him, and this time it was by Poseidon, who although
in general hostile towards the Trojans, yet rescued Aeneas, that the decrees of
destiny might be fulfilled, and Aeneas and his offspring night one day rule over
Troy (Il. xx. 178, &c., 305, &c.). Thus far only is the story of Aeneas to be
gathered from the Homeric poems, and far from alluding to Aeneas having emigrated
after the capture of Troy, and having founded a new kingdom in a foreign land,
the poet distinctly intimates that he conceives Aeneas and his descendants as
reigning at Troy after the extinction of the house of Priam (Comp. Strab. xiii.
p. 608).
Later Stories. According to the Homeric hymn on Aphrodite (257, &c.), Aeneas
was brought up by the nymphs of mount Ida, and was not taken to his father Anchises,
until he had reached his fifth year, and then he was, according to the wish of
the goddess, given out as the son of a nymph Xenophon (De Venat. 1.15) says, that
he was instructed by Cheiron, the usual teacher of the heroes. According to the
" Cypria," he even took part in carrying off Helen. His bravery in the war against
the Greeks is mentioned in the later traditions as well as in the earlier ones
(Hygin. Fab. 115; Philostr. l. c.). According to some accounts Aeneas was not
present when Troy was taken, as he had been sent by Priam on an expedition to
Phrygia, while according to others he was requested by Aphrodite, just before
the fall of the city, to leave it, and accordingly went to mount Ida, carrying
his father on his shoulders (Dion. Hal. i. 48). A third account makes him hold
out at Troy to the last, and when all hopes disappeared, Aeneas with his Dardanians
and the warriors of Ophrynium withdrew to the citadel of Pergamus, where the most
costly treasures of the Trojans were kept. Here he repelled the enemy and received
the fugitive Trojans, until he could hold out no longer. He then sent the people
ahead to mount Ida, and followed them with his warriors, the images of the gods,
his father, his wife, and his children, hoping that he would be able to maintain
himself on the heights of mount Ida. But being threatened with an attack by the
Greeks, he entered into negotiations with them, in consequence of which he surrendered
his position and was allowed to depart in safety with his friends and treasures
(Dionys. i. 46, &c.; Aelian, V. H. iii. 22; Hygin. Fab. 254). Others again related
that he was led by his hatred of Paris to betray Ilion to the Greeks, and was
allowed to depart free and safe in consequence (Dionys. l.c.). Livy (i. 1) states,
that Aeneas and Antenor were the only Trojans against whom the Greeks did not
make use of their right of conquest, on account of an ancient connexion of hospitality
existing between them, or because Aeneas had always advised his countrymen to
restore Helen to Menelaus (Comp. Strab. l. c.).
The farther part of the story of Aeneas, after leaving mount Ida with
his friends and the images of the gods, especially that of Pallas (Palladium,
Paus. ii. 23.5) presents as many variations as that relating to the taking of
Troy. All accounts, however, agree in stating that he left the coasts of Asia
and crossed over into Europe. According to some he went across the Hellespont
to the peninsula of Pallene and died there; according to others he proceeded front
Thrace to the Arcadian Orchomenos and settled there (Strab. l. c.; Paus. viii.
12.5; Dionys. Hal. i. 49). By far the greater number of later writers, however,
anxious to put him in connexion with the history of Latium and to make him the
ancestorial hero of the Romans, state that he went to Italy, though some assert
that the Aeneas who came to Italy was not the son of Anchises and Aphrodite, and
others that after his arrival in Italy he returned to Troy, leaving his son Ascanius
behind him (Lycophr. 1226, &c.; Dionys. i. 53; Liv. i. 1). A description of the
wanderings of Aeneas before he reached the coast of Latium, and of the various
towns and temples he was believed to have founded during his wanderings, is given
by Dionysius (i. 50, &c.), whose account is on the whole the same as that followed
by Virgil in his Aeneid, although the latter makes various embellishments and
additions, some of which, as his landing at Carthage and meeting with Dido, are
irreconcilable with chronology. From Pallene (Thrace), where Aeneas stayed the
winter after the taking of Troy, and founded the town of Aeneia on the Thermaic
gulf (Liv. xl. 4), he sailed with his companions to Delos, Cythera (where he founded
a temple of Aphrodite), Boiae in Laconia (where be built Etis and Aphrodisias,
Paus. iii. 22.9), Zacynthus (temple of Aphrodite), Leucas, Actiam, Ambracia, and
to Dodona, where he met the Trojan Helenus. From Epirus he sailed across the Ionian
sea to Italy, where he landed at the Iapygian promontory. Hence he crossed over
to Sicily, where he met the Trojans, Elymus and Aegestus (Acestes), and built
the towns of Elyme and Aegesta. From Sicily he sailed back to Italy, landed in
the port of Palinurus, came to the island of Leucasia, and at last to the coast
of Latium. Various signs pointed out this place as the end of his wanderings,
and he and his Trojans accordingly settled in Latium. The place where they had
landed was called Troy. Latinus, king of the Aborigines, when informed of the
arrival of the strangers, prepared for war, but afterwards concluded an alliance
with them, gave up to them a part of his dominions, and with their assistance
conquered the Rutulians, with whom he was then at war. Aeneas founded the town
of Lavinium, called after Lavinia, the daughter of Latinus, whom he married. A
new war then followed between Latinus and Turnus, in which both chiefs fell, whereupon
Aeneas became sole ruler of the Aborigines and Trojans, and both nations united
into one. Soon after this, however, Aeneas fell in a battle with the Rutulians,
who were assisted by Mezentius, king of the Etruscans. As his body was not found
after the battle, it was believed that it had been carried up to heaven, or that
he had perished in the river Numicius. The Latins erected a monument to him, with
the inscription To the father and native god (Jovi Indigeti, Liv. i. 2; Dionys.
i. 64; Strab. v. p. 229, xiii. p. 595; Ov. Met. xiii. 623, &c., xiv. 75, &c.,
xv. 438, &c.; Conon, Narrat. 46; Plut. Rom. 3). Two other accounts somewhat different
from those mentioned above are preserved in Servius (ad Aen. ix. 264, from the
work of Abas on Troy), and in Tzetzes (ad Lycophr. 1252). Dionysius places the
landing of Aeneas in Italy and the building of Lavinium about the end of the second
year after the taking of Troy, and the death of Aeneas in the seventh year. Virgil
on the other hand represents Aeneas landing in Italy seven years after the fall
of Troy, and comprises all the events in Italy from the landing to the death of
Turnus within the space of twenty days.
The story about the descent of the Romans from the Trojans through
Aeneas was generally received and believed at Rome at an early period, and probably
arose from the fact, that the inhabitants of Latium and all the places which Aeneas
was said to have founded, lay in countries inhabited by people who were all of
the same stock -Pelasgians: hence also the worship of the Idaean Aphrodite in
all places the foundation of which is ascribed to Aeneas. Aeneas himself, therefore,
such as he appears in his wanderings and final settlement in Latium, is nothing
else but the personified idea of one common origin. In this character he was worshipped
in the various places which traced their origin to him (Liv. xl. 4). Aeneas was
frequently represented in statues and paintings by ancient artists (Paus. ii.
21.2, v. 22.2; Plin. H. N. xxxv. 10.36). On gems and coins he is usually represented
as carrying his father on his shoulder, and leading his son Ascanius by the hand.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Sep 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΖΕΛΕΙΑ (Αρχαία πόλη) ΤΡΩΑΣ
Ηταν γιος του Λυκάονος, περίφημος τοξότης, που τραυμάτισε το Μενέλαο (Ιλ. Β 827, Δ 88). Φονεύθηκε από το Διομήδη (Ιλ. Ε 290).
(Pandaros). A Lycian hero, son of Lycaon. He led the troops of Zelea (on Mount Ida) in the Trojan War, and was distinguished as an archer, having received his bow from Apollo. He was slain by Diomedes ( Il.ii. 824 Il., v. 290).
ΜΥΣΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Perseus Project
Γιος του Μίδωνος και αρχηγός των Μυσών στον Τρωικό πόλεμο (Ιλ. Β 858).
Οιωνοσκόπος, αρχηγός των Μυσών και σύμμαχος των Τρώων, που φονεύθηκε από τον Αχιλλέα (Ιλ. Β 858, Ρ 218).
ΤΡΟΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος του βασιλιά της Τροίας Πριάμου και της Εκάβης, σύζυγος της Ανδρομάχης και πατέρας του Αστυάνακτος, ο ανδρειότερος κι επιφανέστερος των Τρώων, που διέφερε από τους υπολοίπους και κατά τη φρόνηση (Ιλ. Β 816, Ζ 369 κ.ε., Η 233 κ.ε., Π 712 κ.ε.). Φονεύθηκε από τον Αχιλλέα (Ιλ. Χ 5 & Χ 78 κ.ε.)
Η Ανδρομάχη ήταν κόρη του Ηετίωνα, βασιλιά των Θηβών της Κιλικίας, τον οποίο φόνευσε ο Αχιλλέας, καθώς και τους επτά αδελφούς της (Ιλ. Ζ 371, Ζ 415 κ.ε.).
Οι ίπποι του Εκτορα, που αναφέρονται στην Ιλιάδα, είναι ο Αίθων, ο Ξάνθος, ο Πόδαργος και ο Λάμπος (Ιλ. Θ 185).
Hector, (Hektor), the chief hero of the Trojans in their war with the Greeks, was the eldest son of Priam by Hecabe, the husband of Andromache, and father of Scamandrius. (Hom. Il. ii. 817; Apollod. iii. 12.5; Theocrit. xv. 139.) Some traditions describe him as a son of Apollo (Tzetz. ad Lycoplh. 265; Schol. Venet. ad II. iii. 314.), and speak of him as the father of two sons by Andromache, viz. Scamandrius and Laodamas, or Amphineus. (Dict. Cret. iii. 20.) According to the most common account, Protesilaus, who was the first of the Greeks that jumped upon the Trojan coast, was slain by Hector. (Lucian, Dial. Mort. 23, 1; Hygin. Fab. 113.) This, however, is not mentioned in the Iliad; and his first act described in that poem is his censure of Alexander (Paris) who, after having gone out to fight Menelaus in single combat, took to flight. (Il. iii. 39, &c.) He himself then challenged Menelaus. During the battle he was accompanied by Ares, with whom he rushed forward to protect his friend Sarpedon, and slew many Greeks (v. 590, &c.) When Diomedes had wounded Ares, and was pressing the Trojans very hard, Hector hastened to the city to request Hecabe to pray to Athena for assistance. (vi. 110.) Hereupon he went to Paris and had a conversation with him and Helena, reproaching the former for his cowardice. He then went to his own house to seek Andromache, but she was absent; and he afterwards found her with her child Scamandrius at the Scaean gate. The scene which there took place is one of the most delicate and beautiful scenes in the Iliad (vi. 406, &c.). After having taken leave of his wife and child, he returned to battle, and challenged the bravest of the Greeks to single combat. No one ventured to come forward except Menelaus, who, however, was dissuaded from it by his friends. The lot then fell upon the Telamonian Ajax. Hector was wounded, and at nightfall the battle ceased, and the two heroes honoured each other with presents. After this he again distinguished himself by various feats (viii. 307, &c., x. 299, &c.,xi. 163, &c.) In the fierce battle in the camp of the Greeks, he was struck with a stone by Ajax, and carried away from the field of battle (xiv. 402). Apollo cured his wound, and then led him back to battle. He there repelled Ajax, and fire was set to the ships of the Greeks (xv. 253, &c. xvi. 114, &c.). In the encounter with Patroclus, he at first gave way, but, encouraged by Apollo, he returned, fought with Patroclus, slew him, took off his armour, and put it on himself (xvi. 654. &c., xvii. 192). Thereupon a vehement contest took place about the body of Patroclus, which Hector refused to give up. Polydamas advised him to withdraw to the city before the arrival of Achilles, but the Trojan hero refused (xviii. 160, &c.). Apollo forbade Hector to enter upon a contest with Achilles; but when the two heroes met, they were protected by Apollo and Athena (xx. 375, &c.). The Trojans fled, but Hector, although called back by his parents in the most imploring terms, remained and awaited Achilles. When, however, the latter made his appearance, Hector took to flight, and was chased thrice around the city (xxii. 90, &c.). His fall was now determined on by Zeus and Athena; and assuming the appearance of Deiphobus, Athena urged him to make his stand against the pursuer. Hector was conquered, and fell pierced by the spear of Achilles (xxii. 182-330; comp Dict. Cret. iii. 15). Achilles tied his body to his own chariot, and thus dragged him into the camp of the Greeks; but later traditions relate that he first dragged the body thrice around the walls of Ilium. (Virg. Aen. i. 483.) In the camp the body was thrown into the dust, that it might be devoured by the dogs. But Aphrodite embalmed it with ambrosia, and Apollo protected it by a cloud. At the command of Zeus, however, Achilles surrendered the body to the prayers of Priam (xxiv. 15, &c.; comp. Eustath. ad Hom. p. 1273; Virg. Aen. i. 484). When the body arrived at Ilium, it was placed on a bier ; and while Andromache held the head of her beloved Hector on her knees, the lamentations began, whereupon the body was burned, and solemnly buried (xxiv. 718, &c.). Funeral games were celebrated on his tomb (Virg. Aen. v. 371; Philostr. Her. 10), and on the throne of Apollo at Amyclae, the Trojans were seen offering sacrifices to him. (Paus. iii. 18.9.) In pursuance of an oracle, the remains of Hector were said to have been conveyed to the Boeotian Thebes, where his tomb was shown in later times. (Paus. ix. 18.4; Tzetz. ad Lycoph. 1194.) Hector is one of the noblest conceptions of the poet of the Iliad. He is the great bulwark of Troy, and even Achilles trembles when he approaches him. He has a presentiment of the fall of his country, but he perseveres in his heroic resistance, preferring death to slavery and disgrace. But besides these virtues of a warrior, he is distinguished also, and perhaps more so than Achilles, by those of a man: his heart is open to the gentle feelings of a son, a husband, and a father. He was represented in the Lesche at Delphi by Polygnotus (Paus. x. 31.2), and on the chest of Cypselus (v. 19.1), and he is frequently seen in vase paintings.
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
Hector, (Hektor). The son of Priam and Hecuba and the most valiant of all the Trojan chiefs that fought against the Greeks. He married Andromache, daughter of Eetion, by whom he became the father of Astyanax. Hector was appointed commander of all the Trojan forces, and for a long period proved the bulwark of his native city. He was not only the bravest and most powerful, but also the most amiable, of his countrymen, and particularly distinguished himself in his conflicts with Aiax, Diomedes, and many other of the most formidable leaders. The fates had decreed that Troy should never be destroyed as long as Hector lived. The Greeks, therefore, after the death of Patroclus, who had fallen by Hector's hand, made a powerful effort under the command of Achilles; and, by the intervention of Athene, who assumed the form of Deiphobus, and urged Hector to encounter the Grecian chief, contrary to the remonstrances of Priam and Hecuba, their effort was crowned with success. Hector fell, and his death accomplished the overthrow of his father's kingdom. The dead body of the Trojan warrior was attached to the chariot of Achilles, and insultingly dragged away to the Grecian fleet; and thrice every day, for the space of twelve days, was it also dragged by the victor around the tomb of Patroclus. During all this time the corpse of Hector was shielded from dogs and birds, and preserved from corruption, by the united care of Aphrodite and Apollo. The body was at last ransomed by Priam, who went in person for this purpose to the tent of Achilles. Splendid obsequies were rendered to the deceased, and with these the action of the Iliad terminates. Vergil makes Achilles to have dragged the corpse of Hector thrice round the walls of Troy. Homer, however, is silent on this point. According to the latter, Hector fled thrice round the city-walls before engaging with Achilles; and, after he was slain, his body was immediately attached to the car of the victor, and dragged away as stated above. The incident, therefore, alluded to by Vergil must have been borrowed from one of the Cyclic poets, or perhaps some tragic writer. insultingly dragged away to the Grecian fleet; and thrice every day, for the space of twelve days, was it also dragged by the victor around the tomb of Patroclus. During all this time the corpse of Hector was shielded from dogs and birds, and preserved from corruption, by the united care of Aphrodite and Apollo. The body was at last ransomed by Priam, who went in person for this purpose to the tent of Achilles. Splendid obsequies were rendered to the deceased, and with these the action of the Iliad terminates. Vergil makes Achilles to have dragged the corpse of Hector thrice round the walls of Troy. Homer, however, is silent on this point. According to the latter, Hector fled thrice round the city-walls before engaging with Achilles; and, after he was slain, his body was immediately attached to the car of the victor, and dragged away as stated above. The incident, therefore, alluded to by Vergil must have been borrowed from one of the Cyclic poets, or perhaps some tragic writer.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Andromache. The daughter of Eetion, king of the Cilician Thebes, and wife of Hector, by whom she had a son, Scamandrius (Astyanax). On the taking of Troy, her son was hurled from the walls of the city, and she herself fell to the share of Neoptolemus (Pyrrhus), the son of Achilles, who took her to Epirus. She afterwards married Helenus, a brother of Hector, who ruled over Chaonia.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Hector & Andromache : Various WebPages
ΑΔΡΑΜΥΤΤΙΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Βασιλιάς των Λελέγων στην Πήδασο, πατέρας της Λαοθόης (Ιλ. Φ 85, X 22.51).
Γιος του Σεληπίου, βασιλιάς της Λυρνησσού, πατέρας του Επίστροφου και του Μύνητα (Ιλ. Β 693).
Ο Μύνης ήταν γιος του Ευήνου, εγγονός του Σεληπίου, και αδελφός του Επίστροφου (Ιλ. Β 692, Τ 296).
Η Βρισηίδα ήταν κόρη του Βρισέως από τη Λυρνησσό και σύζυγος του Μύνητα, που ήταν αιχμάλωτη του Αχιλλέα, όμως την πήρε από αυτόν ο Αγαμέμνονας, με αποτέλεσμα τη μήνιν του Αχιλλέα, που αποτέλεσε το κύριο θέμα της Ιλιάδας (Ιλ. Α 184, 335, 345, Ι 107, Τ 261, 281, Ω 676). Το κύριο όνομά της ήταν Ιπποδάμεια.
Briseis. The daughter of Briseus of Lyrnessus, who fell into the hands of Achilles, but was seized by Agamemnon. Hence arose the dire feud between the two heroes. Her proper name was Hippodamia.
Hippodameia. The real name of Briseis (the daughter of Brises), the beloved slave of Achilles. She was originally married to Mynes, who was slain by Achilles at the taking of Lyrnesus. (Schol.ad Hom. Il. i. 184; Hom. Il. ii. 689, xix. 291, &c. ; Dictys Cret. ii. 17.)
ΔΑΡΔΑΝΙΑ (Αρχαία πόλη) ΔΑΡΔΑΝΙΑ
Ηταν γιος του Δία, πατέρας του Εριχθόνιου και παππούς του Τρωός. Ιδρυσε την πόλη Δαρδανία (Ιλ. Υ 215). Η Μυρίνη, κόρη του Τεύκρου, ήταν η σύζυγός του (Ιλ. Β 814).
Dardanus, (Dardanos). The son of Zeus and Electra, the mythical ancestor of the Trojans, and through them of the Romans. The Greek traditions usually made him a king in Arcadia, from whence he emigrated first to Samothrace, and afterwards to Asia, where he received a tract of land from King Teucer, on which he built the town of Dardania. His grandson Tros removed to Troy the Palladium, which had belonged to his grandfather. According to the Italian traditions, Dardanus was the son of Corythus, an Etruscan prince of Corythus (Cortona); and, as in the Greek tradition, he afterwards emigrated to Phrygia.
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
Dardanus : Perseus Encyclopedia
ΔΑΡΔΑΝΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος του Δία και της Ηλέκτρας, που καταγόταν από την Αρκαδία και ο βασιλιάς Τεύκτρος της Φρυγίας του παραχώρησε χώρα στη Μικρά Ασία, όπου έκτισε τη Δαρδανία και βασίλευσε σε αυτήν (Ιλ. Υ 215 & 304).
Dardanus, (Dardanos). The son of Zeus and Electra, the mythical ancestor of the Trojans, and through them of the Romans. The Greek traditions usually made him a king in Arcadia, from whence he emigrated first to Samothrace, and afterwards to Asia, where he received a tract of land from King Teucer, on which he built the town of Dardania. His grandson Tros removed to Troy the Palladium, which had belonged to his grandfather. According to the Italian traditions, Dardanus was the son of Corythus, an Etruscan prince of Corythus (Cortona); and, as in the Greek tradition, he afterwards emigrated to Phrygia.
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
Dardanus, (Dardanos), a son of Zeus and Electra, the daughter of Atlas. He was
the brother of Jasus, Jasius, Jason, or Jasion, Aetion and Harmonia, and his native
place in the various traditions is Arcadia, Crete, Troas, or Italy (Serv.
ad Virg. Aen. iii. 167). Dardanus is the mythical ancestor of the Trojans, and
through them of the Romans. It is necessary to distinguish between the earlier
Greek legends and the later ones which we meet with in the poetry of Italy. According
to the former, he was married to Chryse,the daughter of Palas, in Arcadia, who
bore him two sons, Idaeus and Deimas. These sons ruled for a time over the kingdom
of Atlas in Arcadia, but then they separated on account of a great flood, and
the calamities resulting from it. Deimas remained in Arcadia, while Idaeus emigrated
with his father, Dardanus. They first arrived in Samothrace, which was henceforth
called Dardania, and after having established a colony there, they went to Phrygia.
Here Dardanus received a tract of land from king Teucrus, on which he built the
town of Dardanus. At his marriage with Chryse, she had brought him as a dowry
the palladia and sacra of the great gods, whose worship she had learned, and which
worship Dardanusintroducedinto Samothrace, though without making the people acquainted
with the names of the gods. Servius (ad Aen. viii. 285) states, that he also instituted
the Salii in Samothrace. When he went to Phrygia he took the images of the gods
with him; and when, after forming the plan of founding a town, he consulted the
oracle, he was told, among other things, that the town should remain invincible
as long as the sacred dowry of his wife should be preserved in the country under
the protection of Athena. After the death of Dardanus those palladia (others mention
only one palladium) were carried to Troy by his descendants. When Chryse died,
Dardanus married Bateia, the daughter of Teucrus, or Arisbe of Crete, by whom
he became the father of Erichthonius and Idaea. (Hom. Il. xx. 215, &c.; Apollod.
iii. 12.1, &c., 15.3; Dionys. i. 61, &c.; Lycophr. 1302; Eustath. ad Il.; Conon.
Narr. 21; Strab. vii.; Paus. vii. 4.3, 19.3; Diod. iv. 49; Serv. ad Aen. i. 32.)
According to the Italian traditions, Dardanus was the son of Corythus,
an Etruscan prince of Corythus (Cortona), or of Zeus by the wife of Corythus.
(Serv. ad Aen. ix. 10, vii. 207.) In a battle with the Aborigines, Dardanus lost
his helmet (korus); and although he was already beaten, he led his troops to a
fresh attack, in order to recover his helmet. He gained the victory, and called
the place where this happened Corythus. He afterwards emigrated with his brother
Jasius from Etruria. Dardanus went to Phrygia, where he founded the Dardanian
kingdom, and Jasius went to Samothrace, after they had previously divided the
Penates between themselves. (Serv. ad Aen. iii. 15, 167, 170, vii. 207, 210.)
There are four other mythical personages of the name of Dardanus. (Hom. Il. xx.
459; Eustath. ad Il, 1697; Paus. viii. 24.2.)
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
Arisbe, a daughter of Teucer and wife of Dardanus. She was a native of Crete,
and some traditions stated that it was this Arisbe who gave the name to the town
of Arisbe (Steph. Byz. s. v.; Lycophr. 1308). According to others, Bateia was
the wife of Dardanus (Apollod. iii. 12.1; comp. Eustath. ad Hom.).
Bateia, a daughter of Teucer or of Tros (Steph. Byz. s. v. Dardanos), the wife
of Dardanus, and mother of Ilus and Erichthonius. The town of Bateia in Troas
was believed to have derived its name from her (Arrian, ap. Eustath. ad Horn.).
Tzetzes (ad Lycoph. 29) calls her a sister cf Scamander, the father of Teucer
by the nymph Idaea; and in another passage (ad Lycoph. 1298) he calls the daughter
of Teucer, who married Dardanus, by the name of Arisbe, and describes Erichthonius
as her son, and Ilus as her grandson. A Naiad of the name of Bateia occurs in
Apollodorus (iii. 10.4).
Deimas, a son of Dardanus and Chryse, who when his family and a part of the Arcadian population emigrated, remained behind in Arcadia. (Dion. Hal. i.61.)
Ο Εριχθόνιος ήταν γιος του Δαρδάνου καιτης Βατείας και πατέρας του Τρωός (Ιλ. Υ 220 κ.ε.). Η Αστυόχη, η κόρη του Σιμόεντος, ήταν η σύζυγός του.
Erichthonius, son of Dardanus and Bateia. He was the husband of Astyoche or Callirrhoe, and father of Tros or Assaracus, and the wealthiest of all mortals, for 3000 mares grazed in his fields, which were so beautiful, that Boreas fell in love with them. He is mentioned also among the kings of Crete. (Hom. Il. xx. 220, &c.; Apollod. iii. 12.2; Dionys. i. 62; Ov. Fast. iv. 33; Serv. ad Aen. viii. 130 Strab. xiii.)
Γιος του Εριχθόνιου και της Αστυόχης, εγγονός του Δάρδανου και σύζυγος της Καλλιρόης, με την οποία γέννησε τον Ιλο, τον Ασσάρακο και τον Γανυμήδη (Ιλ. Υ 230). Το μέρος της Φρυγίας, όπου βασίλευε, ονομάσθηκε από αυτόν Τροία.
Tros. The son of Erichthonius and Astyoche, and grandson of
Dardanus. He was married to Callirrhoe, by whom he became the father of Ilus,
Assaracus, and Ganymedes, and was king of Phrygia. The country and people of Troy
derived their name from him. He gave up his son Ganymedes to Zeus for a present
of horses.
Γιος του Ασσάρακου και πατέρας του Αγχίση (Ιλ. Υ 239).
Capys (Kapus), a son of Assaracus and Hieromnemone, and father of Anchises. (Apollod. iii. 12.2; Hom. Il. xx. 239; Virg. Aen. vi. 768; Diod. iv. 75.)
Ηταν βασιλιάς της Δαρδανίας, γιος του Κάπυος και της νύμφης Θέμιδος, πατέρας του Αινεία από την Αφροδίτη και της Ιπποδάμειας (Ομηρ. Β.819. Υ.239. Υμν. Αφροδ. 45)
Anchises. The son of Capys, of the royal house of Troy by both parents, ruler of Dardanus, on Mount Ida. Aphrodite loved him for his beauty, and bore him a son, Aeneas; but having, in spite of her warnings, boasted of her favour, he was (according to various versions of the story) paralyzed, killed, or struck blind by the lightning of Zeus. Vergil represents the disabled chief as borne out of burning Troy on his son's shoulders, and as sharing his wanderings over the sea, and aiding him with his counsel, till they reach Drepanum, in Sicily, where he dies, and is buried on Mount Eryx.
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
Anchises, a son of Capys and Themis, the daughter of Ilus. His descent is traced by Aeneas, his son (Hom. Il. xx. 208,&c.), from Zeus himself (Comp. Apollod. iii. 12.2 ; Tzetz. ad Lycoph. 1232) .Hyginus (Fab. 94) makes him a son of Assaracus and grandson of Capys. Anchises was related to the royal house of Troy and king of Dardanus on mount Ida. In beauty he equalled the immortal gods, and was beloved by Aphrodite, by whom he became the father of Aeneas (Hom. Il. ii. 820; Hes. Theog. 1008; Apollod. Hygin. ll. cc). According to the Homeric hymn on Aphrodite (45, &c.), the goddess had visited him in the disguise of a daughter of the Phrygian king Otreus. On parting from him, she made herself known, and announced to him that he would be the father of a son, Aeneas, but she commanded him to give out that the child was a son of a nymph, and added the threat that Zeus would destroy him with a flash of lightning if he should ever betray the real mother. When, therefore, on one occasion Anchises lost control over his tongue and boasted of his intercourse with the goddess, he was struck by a flash of lightning, which according to some traditions killed, but according to others only blinded or lamed him (Hygin. l. c.; Serv. ad Aen. ii. 648). Virgil in his Aeneid makes Anchises survive the capture of Troy, and Aeneas carries his father oil his shoulders from the burning city, that he might be assisted by his wise counsel during the voyage, for Virgil, after the example of Ennius, attributes prophetic powers to Anchises (Aen. ii. 687). According to Virgil, Anchises died soon after the first arrival of Aeneas in Sicily, and was buried on mount Eryx (Aen. iii. 710, v. 759, &c.). This tradition seems to have been firmly believed in Sicily, and not to have been merely an invention of the poet, for Dionysius of Halicarnassus (i. 53) states, that Anchises had a sanctuary at Egesta, and the funeral games celebrated in Sicily in honour of Anchises seem to have continued down to a late period (Ov. Fast. iii. 543). According to other traditions Anchises died and was buried in Italy (Dionys. i. 64 ; Strab. v.; Aurel. Vict. De Orig. Gent. Rom. 10, &c.). A tradition preserved in Pausanias (viii. 12.5) states, that Anchises died in Arcadia, and was buried there by his son at the foot of a hill, which received from him the name of Anchisia. There were, however, some other places besides which boasted of possessing the tomb of Anchises; for some said, that he was buried on mount Ida, in accordance with the tradition that he was killed there by Zeus (Eustath. ad Hom.), and others, that he was interred in a place on the gulf of Thermus near the Hellespont (Conon, 46). According to Apollodorus (iii. 12.2), Anchises had by Aphrodite a second son, Lyrus or Lyrnus, and Homer (Il. xiii. 429) calls Hippodameia the eldest of the daughters of Anchises, but does not mention her mother's name. An Anchises of Sicyon occurs in Il. xxiii. 296.
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
Anchisiades, a patronymic from Anchises, used to designate his son Aeneas (Hom. Il. xvii. 754; Virg. Aen. vi. 348), and, Echepolus, the son of Anchises of Sicyon. (Hom. Il. xxiii. 296.)
ΘΗΒΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Βασιλιάς της Θήβης, πατέρας της Ανδρομάχης, συζύγου του Εκτορα (Ιλ. Α 366, Ζ 396), ο οποίος φονεύθηκε από τον Αχιλλέα μετά την καταστροφή της πόλης (Ιλ. Ζ 415 κ.ε., Ψ 827).
Eetion, a king of the Placian Thebe in Cilicia, and father of Andromache and Podes.
(Hom. Il. vi. 396, xvii. 575.) He and seven of his sons were slain by Achilles
(Il. vi. 415, &c.), who proposed the mighty iron ball, which Eetion had once thrown,
and which had come into the possession of Achilles, as one of the prizes at the
funeral games of Patroclus. (Il. xxiii. 826, &c.) Among the booty which Achilles
made in the town of Eetion, we find especial mention of the horse Pedasus and
the phorminx with a silver neck, on which Achilles played in his tent. (Il. xv.
153, ix. 186.)
ΤΡΟΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος του Τρωός και της Καλλιρόης, εγγονός του Εριχθονίου, πατέρας του Κάπυος και παππούς του Αγχίση, πατέρα του Αινεία (Ιλ. Υ 32).
Assaracus (Assarakos), a son of Tros and CalirrhoΓ«, the daughter of Scamander. He was king of Troy, and husband of Hieromneme, by whom he became the father of Capys, the father of Anchises. (Hom. Il. xx. 232, &c.; Apollod. iii. 12.2; Serv. ad Virg. Georg.. iii. 35; Aen. viii. 130)
Ο Πρίαμος ήταν βασιλιάς της Τροίας, γιος του Λαομέδοντα, απόγονος του Δαρδάνου, εξ ου και Δαρδανίδης (Ιλ. Γ 303), και σύζυγος της Εκάβης, με την οποία απέκτησε δέκα εννέα από τα πενήντα του παιδιά, ανάμεσα στα οποία ήταν ο Εκτορας, ο πιο αγαπημένος γιος του, ο Πάρις, η Κασσάνδρα, η Πολυξένη κ.α. (Ιλ. Ω 493).
Η Εκάβη ήταν κόρη του βασιλιά της Φρυγίας Δύμαντα και αδελφή του Ασίου (Ιλ. Ζ 251 κ.ε., Π 718).
Πριν τον Τρωικό πόλεμο, ο Πρίαμος εξεστράτευσε ως σύμμαχος των Φρυγών κατά των Αμαζόνων (Ιλ. Γ 184).
Priamus Priamos). The last king of Troy. He was the son of Laomedon. When Heracles took the city of Troy Priam was in the number of his prisoners; but his sister, Hesione, redeemed him from captivity, and he exchanged his original name of Podarces for that of Priamus, which signifies "bought" or "ransomed." He was placed on his father's throne by Heracles, and employed himself in repairing, fortifying, and embellishing the city of Troy. He had married, by his father's orders, Arisba, whom now he divorced for Hecuba, the daughter of Dymas the Phrygian, or, according to others, of Cisseus. Hecuba bore him nineteen children, of whom the chief were Hector, Paris or Alexander, Deiphobus, Helenus, Troilus, Polites, Polydorus, Cassandra, Creusa, and Polyxena. After he had reigned for some time in the greatest prosperity, Priam expressed a desire to recover his sister Hesione, whom Heracles had carried into Greece, and married to Telamon, his friend. To carry this plan into execution, Priam manned a fleet, of which he gave the command to his son Paris, with orders to bring back Hesione. Paris, to whom Aphrodite had promised the fairest woman in the world, neglected, in some measure, his father's injunctions, and, as if to make reprisals upon the Greeks, carried away Helen, the wife of Menelaus, king of Sparta, during the absence of her husband. This violation of hospitality caused a general war. All the suitors of Helen, at the request of Menelaus, assembled to avenge the abduction of his wife, and the combined armament set sail for Troy. Priam might have averted the impending blow by the restoration of Helen; but this he refused to do when the ambassadors of the Greeks came to him for that purpose. Troy was accordingly beleaguered, and frequent skirmishes took place, in which the success was various. The siege was continued for ten successive years, and Priam had the misfortune to see the greater part of his sons fall in defence of their native city. Hector, the eldest of these, was the only one upon whom now the Trojans looked for protection and support; but he, too, fell a victim to his own courage, and was slain by Achilles. The father thereupon resolved to go in person to the Grecian camp, and ransom the body of the bravest of his children. The gods interested themselves in his behalf, and Hermes was directed to guide the aged monarch in safety amid the dangers of the way, and conduct him to the tent of Achilles. The meeting of Priam and Achilles was solemn and affecting. The conqueror paid to the Trojan monarch the reverence due to his dignity, his years, and his misfortunes; and Priam, as a suppliant, addressed the prince who had robbed him of the greatest and best of his sons. Achilles was moved by his tears and entreaties. He restored Hector, and permitted Priam a truce of twelve days for the funeral of his son. Some time after Troy was betrayed into the hands of the Greeks by Antenor and Aeneas, and Priam was slain by Neoptolemus, the son of Achilles, at the foot of the altar of Zeus Herceus; the wounded Polites, one of the sons of Priam, also fell, who, after the example of his father and mother, had fled thither for protection during the burning of the city.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Hecabe, (Hekabe). The daughter of Dymas, a Phrygian prince (or, according to others, of Cisseus, a Thracian king, while others, again, made her the daughter of the river-god Sangarius and Metope). She was the second wife of Priam, king of Troy, and bore him nineteen children, of whom the chief were Hector, Paris, Deiphobus, Helenus, Troilus, Polites, Polydorus, Cassandra, Creusa, and Polyxena. When she was pregnant with Paris, she dreamed that she brought into the world a burning torch, which reduced her husband's palace and all Troy to ashes. On her telling this dream to Priam, he sent for his son Aesacus, by a former wife Arisbe, the daughter of Merops, who had been reared and taught to interpret dreams by his grandfather. Aesacus declared that the child would be the ruin of his country, and recommended him to expose it. As soon as born, the babe was given to a servant to be left on Ida to perish; but the attempt proved a fruitless one, and the prediction of the soothsayer was fulfilled. After the ruin of Troy and the death of Priam, Hecuba fell to the lot of Odysseus, and embarked with the conquerors for Greece. The fleet, however, was detained off the coast of the Thracian Chersonese by the appearance of the spectre of Achilles on the summit of his tomb, demanding to be honoured with a new offering. Polyxena was, in consequence, torn from Hecuba and immolated by Neoptolemus on the grave of his father. The grief of the mother was increased by the sight of the dead body of her son Polydorus, washed upon the shore, who had been cruelly slain by Polymestor, king of Thrace, to whose care Priam had consigned him. Bent on revenge, Hecuba managed, by artifice, to get Polymestor and his two children in her power, and, by the aid of her fellow-captives, she effected the murder of his sons, and then put out the eyes of the father. This act drew upon her the vengeance of the Thracians: they assailed her with darts and showers of stones; and, in the act of biting a stone with impotent rage, she was suddenly metamorphosed into a dog. Hyginus says that she threw herself into the sea, while Servius states that she was changed into a dog when on the point of casting herself into the waters. The story of Hecuba forms the subject of a play by Euripides.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Hecabe (Hekabe), or in Latin Hecuba, a daughter of Dymas in Phrygia, and second wife of Priam, king of Troy (Hom. Il. xvi. 716, xxii. 234; Apollod. iii. 12.5). Some described her as a daughter of Cisseus, or the Phrygian rivergod Sangarius and Metope (Eurip. Hec. 3 ; Eustath. ad Hom.). According to the tragedy of Euripides, which bears her name, she was made a slave by the Greeks on their taking Troy, and was carried by them to Chersonesus; and she there saw her daughter Polyxena sacrificed. On the same day the waves of the sea washed the body of her last son Polydorus on the coast where stood the tents in which the captive women were kept. Hecabe recognised the body, and sent for Polymestor, who had murdered him, pretending that she was going to inform him of a treasure which was concealed at Ilium. When Polymestor arrived with his two sons, Hecabe murdered the children, and tore out the eyes of Polymestor. Agamemnon pardoned her for the crime, and Polymestor prophesied to her that she should be metamorphosed into a she-dog, and should leap into the sea at a place called Cynosema (Strab.; Thuc. viii. 104). According to Ovid (Met. xiii. 423-575), this prophecy was fulfilled in Thrace, the inhabitants of which stoned her; but she was metamorphosed into a dog, and in this form she howled through the country for a long time (Comp. Hygin. Fab. 111; Serv. ad Virg. Aen. iii. 6; Cic. Tusc iii. 26). According to other accounts she was given as a slave to Odysseus and in despair she leaped into the Hellespont (Dict. Cret. v. 13), or being anxious to die, she uttered such invectives against the Greeks, that the warriors put her to death, and called the place where she was buried kunos sema, with reference to her impudent invectives. Respecting her children by Priam, see Apollod. iii. 12.5.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Πληροφορίες Σύνταξης:
Για την Εκάβη, ο Ευριπίδης έγραψε την ομώνυμη τραγωδία, το(α) ηλεκτρονικό(ά) κείμενο(α) της οποίας παρατίθε(ν)ται στην Ελλάδα (αρχαία χώρα) στην κατηγορία Αρχαία Ελληνική Γραμματεία.
Γιος του Ιλου και πατέρας του Πριάμου (Ιλ. Ε 269, Υ 237, Ψ 348).
Ο Ποσειδώνας κι ο Απόλλωνας με προσταγή του Δία υπηρέτησαν τον Λαομέδοντα μισθωτοί για ένα έτος και ο πρώτος έκτισε τα τείχη της Τροίας, ενώ ο δεύτερος έβοσκε τα κοπάδια του. Οταν όμως έφεραν σε πέρας τις εργασίες τους, ο Λαομέδοντας αρνήθηκε να τους ανταμείψει και τους έδιωξε με απειλές (Ιλ. Φ 441 κ.ε., Η 452). Οι δυο θεοί έφυγαν οργισμένοι και ο μεν Ποσειδώνας έστειλε στην πόλη κάποιο κήτος, ο δε Απόλλωνας λοιμό. Σύμφωνα με χρησμό, η πόλη θα μπορούσε να απαλλαγεί από τα δεινά, που έστειλαν οι θεοί, αν γινόταν βορά στο κήτος η κόρη του Λαομέδοντα Ησιόνη. Ο Ηρακλής όμως την έσωσε και σκότωσε το κήτος. Ούτε όμως σε αυτόν ο Λαομέδοντας απέδωσε την αμοιβή, που του είχε υποσχεθεί, με αποτέλεσμα να φύγει ο ήρωας οργισμένος και να επιστρέψει αργότερα με στρατό, οπότε την κυρίευσε σκοτώνοντας τον Λαομέδοντα και τους γιους του, εκτός του Πριάμου (Ιλ. Ε 638 κ.ε., Υ 145).
(Laomedon). King of Troy, son of Ilus, and father of Priam, Hesione, and other children. Poseidon and Apollo, who had displeased Zeus, were doomed to serve Laomedon for wages. Accordingly, Poseidon built the walls of Troy, while Apollo tended the king's flocks on Mount Ida. When the two gods had done their work, Laomedon refused them the reward he had promised them, and expelled them from his dominions. Thereupon Poseidon sent a marine monster to ravage the country, to which the Trojans were obliged, from time to time, to sacrifice a maiden. On one occasion it was decided by lot that Hesione, the daughter of Laomedon, should be the victim; but she was saved by Heracles, who slew the monster, upon Laomedon promising to give him the horses which Tros had once received from Zeus as a compensation for Ganymedes. But when the monster was slain, Laomedon again broke his word. Thereupon Heracles sailed with a squadron of six ships against Troy, killed Laomedon, with all his sons except Priam, and gave Hesione to Telamon. Priam, as the son of Laomedon, is called Laomedontiades; and the Trojans, as the subjects of Laomedon, are called Laomedontiadae.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Laomedon, a king of Troy, the son of Hus and Eurydice, and the father of Priam, Tithonus, Lampus, Clytius, Hicetaon, and Bucolion. (Hom. Il. xx. 236, &c., vi. 23; Apollod. iii. 12.3). His wife is called Strymo, or Rhoeo, Placia, Thoosa, Zeuxippe, or Leucippe. (Apollod. l. c.; Schol. ad Hom. Il. iii. 250; Tzetz. ad Lycoph. 18). Apollodorus further mentions three daughters of his, viz., Hesione or Theaneira, Cilla and Astyoche, instead of whom others mention Aethylla, Medesicaste, and Procleia. (Tzetz. ad Lycoph. 232, 467, 921). When Laomedon built Troy, Poseidon and Apollo, who had revolted against Zeus, were doomed to serve Laomedon for wages, and accordingly Poseidon built the walls of Troy, while Apollo attended to the king's flocks on Mount Ida. (Hom. Il. xxi. 446, comp. vii. 452). According to some, Poseidon was assisted in the building of the walls by Aeacus; and the part constructed by the latter was the weakest, where the wall might be destroyed. (Pind. Ol. viii. 41, with the Schol., and Schol. ad Eurip. Orest. 1373). Apollodorus (ii. 59) states that Poseidon and Apollo came to Laomedon of their own accord, in order to try him. When the two gods had done their work, Laomedon refused them the reward he had promised them, and expelled them from his dominions. (Hom. Il. xxi. 441, &c.; Horat. Carm. iii. 3, 21). According to a tradition not mentioned by Homer, Poseidon punished the breach of promise by sending a marine monster into the territory of Troy, which ravaged the whole country. By the command of an oracle, the Trojans were obliged, from time to time, to sacrifice a maiden to the monster; and on one occasion it was decided by lot that Hesione, the daughter of Laomedon himself, should be the victim. But it happened that Heracles was just returning from his expedition against the Amazons, and he promised to save the maiden, if Laomedon would give him the horses which Tros had once received from Zeus as a compensation for Ganymedes. Laomedon promised to give them to Heracles, but again broke his word when Heracles had killed the monster and saved Hesione. Hereupon Heracles sailed with a squadron of six ships against Troy, and killed Laomedon, with all his sons, except Podarces (Priam), and gave Hesione to Telamon. Hesione ransomed her brother Priam with her veil. (Hom. Il. v. 265, 640, &c., xxiii. 348; Schol. ad Il. xx. 145, xxi. 442; Apollod. ii. 5.9, 6.4; Diod. iv. 32, 49; Hygin. Fab. 89). His tomb existed in the neighbourhood of the Scaean gate; and it was believed that Troy would be safe so long as the tomb remained uninjured. (Serv. ad Aen. ii. 241; Ov. Met. xi. 696).
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
ΓΑΡΓΑΡΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
With this he (Zeus) yoked his fleet horses, with hoofs of bronze and manes of glittering gold. He girded himself also with gold about the body, seized his gold whip and took his seat in his chariot. Thereon he lashed his horses and they flew forward nothing loath midway twixt earth and starry heaven. After a while he reached many-fountained Ida, mother of wild beasts, and Gargaros, where are his grove and fragrant altar. There the father of gods and men stayed his horses, took them from the chariot, and hid them in a thick cloud; then he took his seat all glorious upon the topmost crests, looking down upon the city of Troy and the ships of the Achaeans. (Hom.Il.+8.41)
Hera then went to Gargaros, the topmost peak of Ida, and Zeus, driver of the clouds, set eyes upon her. As soon as he did so he became inflamed with the same passionate desire for her that he had felt when they had first enjoyed each other's embraces, and slept with one another without their dear parents knowing anything about it.(Hom.Il. 14.292)
ΙΔΗ (Βουνό) ΤΟΥΡΚΙΑ
Βουνό της Τρωάδας, που αναφέρεται από τον Ομηρο (Ιλ. Β 821), κάτω από το οποίο ίδρυσε πόλη ο οικιστής των Κλαζομενών Πάρφορος και στη συνέχεια την εγκατέλειψε (Παυσ. 7,3,8).
Ida (he Ide), a range of mountains of Phrygia, belonging to the system of Mount Taurus. It traverses western Mysia in many branches, whence it was compared by the ancients to the scolopendra or milliped (Strab. xiii.), its main branch extending from the south-east to the north-west; it is of considerable height, the highest point, called Gargarus or Gargaron, rising about 4650 feet above the level of the sea. The greater part is covered with wood, and contains the sources of innumerable streams and many rivers, whence Homer (Il. viii. 47) calls the mountain polupidax. In the Homeric poems it is also described as rich in wild beasts. The highlands about Zeleia formed the northern extremity of Mount Ida, while Lectum formed its extreme point in the south-west. Two other subordinate ranges, parting from the principal summit, the one at Cape Rhoeteum, the other at Sigeum, may be said to enclose the territory of Troy in a crescent; while another central ridge between the two, separating the valley of the Scamander from that of the Simois, gave to the whole the form of the Greek letter e.The principal rivers of which the sources are in Mount Ida, are the Simois, Scamander, Granicus, Aesepus, Rhodius, Caresus, and others. (Hom Il. xii. 20, foil.) The highest peak, Gargarus, affords an extensive view over the Hellespont, Propontis, and the whole surrounding country. Besides Gargarus, three other high peaks of Ida are mentioned: viz. Cotylus, about 3500 feet high, and about 150 stadia above Scepsis; Pytna; and Dicte.Timosthenes (ap. Steph. B. s. v. Alexandreia) and Strabo mention a mountain belonging to the range of Ida, near Antandrus, which bore the name of Alexandria, where Paris (Alexander) was believed to have pronounced his judgment as to the beauty of the three goddesses.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Aug 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΤΡΟΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Τρωαδίτης, πατέρας του Φέρεκλου (Ιλ. Ε 60).
Τρωαδίτης ιερέας του Ηφαίστου, πατέρας του Φηγέως και του Ιδαίου (Ιλ. Ε 9 κ.ε.).
Dares, was, according to the Iliad (v. 9), a priest of Hephaestus at Troy. There existed in antiquity an Iliad or an account of the destruction of Troy, which was believed to be more ancient than the Homeric poems, and in fact to be the work of Dares, the priest of Hephaestus. (Ptolem. Hepihaest. l; Eustath. ad Hom. Od. xi. 521.) Both these writers state, on the authority of Antipater of Acanthus, that Dares advised Hector not to kill Patroclus, and Eustathius adds, that Dares, after deserting to the Greeks, was killed by Odysseus, which event must have taken place after the fall of Troy, since Dares could not otherwise have written an account of the destruction of the city. In the time of Aelian ( V. H. xi. 2; comp. Isidor. Orig, i. 41) the Iliad of Dares, which he calls Phrugia Ilias, was still known to exist; he too mentions the belief that it was more ancient than Homer, and Isidorus states that it was written on palm-leaves. But no part or fragment of this ancient Iliad has come down to us, and it is therefore not easy to form a definite opinion upon the question. it is, however, of some interest to us, on account of a Latin work on the destruction or Troy, which has been handed down to us, and pretends to be a Latin translation of the ancient work of Dares. It bears the title " Daretis Phrygii de Excidio Trojae Historia." It is written in prose, consists of 44 chapters, and is preceded by a letter purporting to be addressed by Corn. Nepos to Sallustius Crispus. The writer states, that during his residence at Athens he there met with a MS. of the ancient Iliad of Dares, written by the author himself, and that on perusing it, he was so much delighted, that he forthwith translated it into Latin. This letter, however, is a manifest forgery. No ancient writer mentions such a work of Corn. Nepos, and the language of the treatise is full of barbarisms, such as no person of education at the time of Nepos could have been guilty of. The name of Corn. Nepos does not occur in connexion with this alleged translation previous to the 14th century. These circumstances have led some critics to believe, that the Latin work bearing the name of Dares is an abridgment of the Latin epic of Josephus Iscanus (Joseph of Exeter, who lived in the 12th century), and there are indeed several expressions in the two works which would seem to favour the opinion, that the author of the one borrowed from the other; but the differences and discrepancies in the statements of the two works are so great, that they alone are sufficient to overthrow the hypothesis. Dederich, the last editor, is inclined to think that the author of our work was a real Roman of the 5th, 6th, or 7th century. The work itself is evidently the production of a person of little education and of bad taste : it seems to consist of a number of extracts made from several writers, and put together without any judgment; there is scarcely anything in the work that is striking or novel. But, notwithstanding all this, the work was very popular in the 15th and 16th centuries, like everything else referring to the war of Troy. Hence several editions and translations were made of it. It was then and is still usually printed together with the work of Dictys Cretensis. The first edition appeared at Cologne, in 1470; the first in which care was bestowed upon the text, is that of J. Mercerus. (Paris, 1618, and Amsterdam, 1631, 12mo.) The subsequent editions give the text of Mercerus, such as those of Anne Dacier (Paris, 1680, and Amsterdam, 1702, 4to.), U. Obrecht (Strassb. 1691, 8vo.), and others. The best and most recent edition is that of A. Dederich (Bonn, 1837, 8vo.), who has appended it to his edition of Dictys, and premised an interesting dissertation upon Dares and the work bearing his name.
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
Θεραπαινίδα της Ελένης (Οδ. δ 125 & 133).
Γιος του Τρωός, πατέρας του Λαομέδοντος, αδελφός του Γανυμήδη και του Ασσάρακου, ιδρυτής της πόλης του Ιλίου (Ιλ. Υ 232). Ο τάφος του βρισκόταν μεταξύ των Σκαιών πυλών και του στρατοπέδου των Αχαιών (Ιλ. Κ 415, Λ 166 & 371).
Illus, (Ilos). The son of Tros, and great-grandson of Dardanus, brother of Assaracus and Ganymede, and father of Laomedon. He once went from his native town of Dardania upon Mount Ida to Phrygia, where he was victorious in an athletic contest held by the king of the country. Besides fifty youths and fifty maidens, the prize of the contest, the king gave him, at the command of an oracle, a spotted cow, and directed him to found a city on the spot where she lay. He accordingly founded on the hill of the Phrygian Ate, the town which after him was called Ilios, and also Troy (Troia) after his father. When he demanded a sign of Zeus, on the following morning he found the statue known as the Palladium before his tent.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2002 from The Perseus Project URL below, which contains interesting hyperlinks
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