Εμφανίζονται 87 τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΚΥΚΛΑΔΕΣ Σύμπλεγμα νήσων ΕΛΛΑΔΑ" .
ΚΕΑ (Νησί) ΚΥΚΛΑΔΕΣ
Cydippe (Kudippe). The heroine of a very popular Greek love-story, which
was treated by Callimachus in a poem now unfortunately lost. The later Greek prose
romances were founded upon this version. Cydippe was the daughter of a well-born
Athenian. It happened that she and Acontius, a youth from the island of Ceos,
who was in love with her, had come at the same time to a festival of Artemis at
Delos. Cydippe was sitting in the temple of Artemis when Acontius threw at her
feet an apple on which was written, "I swear by the sanctuary of Artemis
that I will wed Acontius." Cydippe took up the apple and read the words aloud,
then threw it from her and took no notice of Acontius and his addresses. After
this her father wished on several occasions to give her in marriage, but she always
fell ill before the wedding. The father consulted the Delphic oracle, which revealed
to him that the illness of his daughter was due to the wrath of Artemis, by whose
shrine she had sworn and broken her oath. He accordingly gave her to Acontius
in marriage.
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
Acontius (Akontios), a beautiful youth of the island of Ceos. On one occasion he came to Delos to celebrate the annual festival of Diana, and fell in love with Cydippe, the daughter of a noble Athenian. When he saw her sitting in the temple attending to the sacrifice she was offering, he threw before her an apple upon which he lad written the words "I swear by the sanctuary of Diana to marry Acontius." The nurse took up the apple and handed it to Cydippe, who read aloud what was written upon it, and then threw the apple away. But the goddess had heard her vow, as Acontius had wished. After the festival was over, he went home, distracted by his love, but he waited for the result of what had happened and took no further steps. After some time, when Cydippe's father was about to give her in marriage to another man, she was taken ill just before the nuptial solemnities were to begin, and this accident was repeated three times. Acontius, informed of the occurrence, hastened to Athens, and the Delphic oracle, which was consulted by the maiden's father. declared that Diana by the repeated illness meant to punish Cydippe for her perjury. The maiden then explained the whole affair to her mother, and the father was at last induced to give his daughter to Acontius. This story is related by Ovid (Heroid. 20, 21; comp. Trist. iii. 10. 73) and Aristaenetus (Epist. x. 10), and is also alluded to in several fragments of ancient poets, especially of Callimachus, who wrote a poem with the title Cydippe. The same story with some modifications is related by Antoninus Liberalis (Metam. 1) of an Athenian Hermocrates and Ctesylla.
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
Cydippe to Acontius: P. Ovidius Naso, The Epistles of Ovid
Acontius to Cydippe: P. Ovidius Naso, The Epistles of Ovid
ΝΑΞΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
...And wishing (Dionysus) to be ferried across from Icaria to Naxos he hired a
pirate ship of Tyrrhenians. But when they had put him on board, they sailed past
Naxos and made for Asia, intending to sell him. Howbeit, he turned the mast and
oars into snakes, and filled the vessel with ivy and the sound of flutes. And
the pirates went mad, and leaped into the sea, and were turned into dolphins.
Thus men perceived that he was a god and honored him; and having brought up his
mother from Hades and named her Thyone, he ascended up with her to heaven (Apollod. 3.5.3)
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Acoetes (Akoites), according to Ovid (Met. iii. 582, &c.) the son of a poor fisherman in Maeonia, who served as pilot in a ship. After landing at the island of Naxos, some of the sailors brought with them on board a beautiful sleeping boy, whom they had found in the island and whom they wished to take with them; but Acoetes, who recognised in the boy the god Bacchus, dissuaded them from it, but in vain. When the ship had reached the open sea, the boy awoke, and desired to be carried back to Naxos. The sailors promised to do so, but did not keep their word. Hereupon the god showed himself to them in his own majesty: vines began to twine round the vessel, tigers appeared, and the sailors, seized with madness, jumped into the sea and perished. Acoetes alone was saved and conveyed back to Naxos, where he was initiated in the Bacchic mysteries and became a priest of the god. Hyginus (Fab. 134), whose story on the whole agrees with that of Ovid, and all the other writers who mention this adventure of Bacchus, call the crew of the ship Tyrrhenian pirates, and derive the name of the Tyrrhenian sea from them. (Comp. Horn. Hymn. in Bacch: Apollod. iii. 5.3; Seneca, Oed. 449.)
Alcimedon. One of the Tyrrhenian sailors, who wanted to carry off the infant Dionysus from Naxos, but was metamorphosed, with his companions, into a dolphin. (Ov. Met. iii. 618; Hygin. Fab. 134)
ΣΕΡΙΦΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
From the book:
Old Greek Stories by James Baldwin
Bringing Yesterday's Classics to Today's Children
ΣΙΚΙΝΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Οταν οι γυναίκες της Λήμνου έσφαξαν τους άνδρες του νησιού, γλύτωσε ο βασιλιάς Θόαντας γιατί η κόρη του Υψιπύλη τον έβαλε σε πιθάρι και τον έριξε στη θάλασσα. Ο Θόαντας έφτασε στη Σίκινο (τότε Οινόη), όπου με μια νύμφη γέννησε τον Σίκινο, επώνυμο του νησιού.
ΤΗΝΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
After sacrificing, Agamemnon put to sea and touched at Tenedos. But Thetis came and persuaded Neoptolemus to wait two days and to offer sacrifice; and he waited. But the others put to sea and encountered a storm at Tenos; for Athena entreated Zeus to send a tempest against the Greeks; and many ships foundered.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
(Kalais) and Zetes (Zetes). The Boreadae, or sons of Boreas and Orithyia. They were both winged heroes, and took part in the Argonautic expedition. Coming in the course of the enterprise to Salmydessus, they set free Phineus, the husband of their sister Cleopatra, from the Harpies, chasing them through the air on their wings. According to one story, they perished on this occasion; according to another, they were slain afterwards by Heracles on the island of Tenos, on their return from the funeral games of Pelias. This was in retribution for the counsel which they had given to the Argonauts on the coast of Mysia, to leave Heracles be hind. Their graves and monuments were shown in Tenos. One of the pillars was said to move when the north wind blew.
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
While Orithyia was playing by the Ilissus river, Boreas carried her off and had intercourse with her; and she bore daughters, Cleopatra and Chione, and winged sons, Zetes and Calais. These sons sailed with Jason and met their end in chasing the Harpies; but according to Acusilaus, they were killed by Hercules in Tenos.
Commentary: This is the version adopted by Ap. Rhod., Argon. i.1298-1308, who tells us that when Zetes and Calais were returning from the funeral games of Pelias, Herakles killed them in Tenos because they had persuaded the Argonauts to leave him behind in Mysia; over their grave he heaped a barrow, and on the barrow he set up two pillars, one of which shook at every breath of the North Wind, the father of the two dead men. The slaughter of Zetes and Calais by Herakles is mentioned by Hyginus.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Eratosthenes and others give the following reason for the dolphin’s being among the stars. Amphitrite, when Neptunus [Poseidon] desired to wed her and she preferred to keep her virginity, fled to Atlas. Neptunus sent many to seek her out, among them a certain Delphinus, who, in his wandering s among the islands, came at last to the maiden, persuaded her to marry Neptunus, and himself took charge of the wedding. In return for this service, Neptunus put the form of a dolphin among the constellations. Hyginus Astronomica 2.17
This constellation is generally associated with Ariadne, the daughter of King Minos of Crete.
ΔΗΛΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Anius (Anios). Son of Apollo by Rhoeo or Creusa, whose father,
Staphylus of Naxos, a son of Dionysus and Ariadne, committed her to the sea in
a box. She was carried to Delos, and there gave birth to her son Anius. Apollo
taught him divination, and made him his priest and king of Delos. His son Thasus,
like Linus and Actaeon, was torn to pieces by dogs, after which no dogs were allowed
in the island. His daughters by the nymph Dorippe, being descendants of Dionysus,
had the gift of turning anything they pleased into wine, corn, or oil; but when
Agamemnon, on his way to Troy, wished to take them from their father by force,
Dionysus changed them into doves.
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
Anius (Anios), a son of Apollo by Creusa, or according to others by Rhoeo, the daughter of Staphylus, who when her pregnancy became known was exposed by her angry father in a chest on the waves of the sea. The chest landed in Delos, and when Rhoeo was delivered of a boy she consecrated him to the service of Apollo, who endowed him with prophetic powers (Diod. v. 62; Conon, Narrat. 41). Anius had by Dryope three daughters, Oeno, Spermo, and Elais, to whom Dionysus gave the power of producing at will any quantity of wine, corn, and oil --whence they were called Oenotropae. When the Greeks on their expedition to Troy landed in Delos, Anius endeavoured to persuade them to stay with him for nine years, as it was decreed by fate that they should not take Troy until the tenth year, and he promised with the help of his three daughters to supply them with all they wanted during that period (Pherecyd. ap. Tzetz. ad Lycoph. 569; Ov. Met. xiii. 623, &c.; comp. Dictys Cret. i. 23). After the fall of Troy, when Aeneas arrived in Delos, he was kindly received by Anius (Ov. l. c.; Virg. Aen. iii. 80, with Servius), and a Greek tradition stated that Aeneas married a daughter of Anius, of the name of Lavinia, who was, like her father, endowed with prophetic powers, followed Aeneas to Italy, and died at Lavinium (Dionys. Hal. i. 59; Aurel. Vict. De Orig. Gent. Rom. 9). Two other mythical personages, one a son of Aeneas by Lavinia, and the other a king of Etruria, from whom the river Anio derived its name, occur in Serv. ad Aen. iii. 80, and Plut. Parallel. 40.
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
ΜΗΛΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
After the sack of Ilium, Menestheus, Phidippus and Antiphus, and the people of Elephenor, and Philoctetes sailed together as far as Mimas. Then Menestheus went to Melos and reigned as king, because the king there, Polyanax, had died.
ΣΕΡΙΦΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
(Poludektes). The son of Magnes, king of the island of Seriphus. He attempted to compel Danae to marry him, but was turned into a stone by her son Perseus by the sight of the head of Medusa.
ΝΑΞΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
. . The picture has another points of contact with the mythology of Dionysos on Naxos. Several ancient writers tell us of a spring of Naxos that miraculously produced wine like the spring represented in the cup. This cup also adds further evidence to the Eastern source of the connection between Dionysos and panthers.
ΑΝΑΦΗ (Νησί) ΚΥΚΛΑΔΕΣ
Οι αργοναύτες στο ταξίδι της επιστροφής τους κινδύνευσαν από μεγάλη τρικυμία και τότε αναφάνηκε το νησί μπροστά τους, γι' αυτό μερικοί λένε ότι ονομάστηκε Ανάφη. Αλλοι λένε ότι το όνομα σημαίνει αν-όφις (χωρίς φίδια).
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Feb 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΑΝΔΡΟΣ (Αρχαία πόλη) ΑΝΔΡΟΣ
Son of river Peneus, marries Euippe, daughter of Leucon, founder of Andros.
Andreus, a son of the river-god Peneius in Arcadia, from whom the district about Orchomenos in Boeotia was called Andreis (Paus. ix. 34.5). In another passage (x. 13.3) Pausanias speaks of Andreus (it is, however, uncertain whether he means the same man as the former) as the person who first colonized Andros. According to Diodorus (v. 79) Andreus was one of the generals of Rhadamanthys, from whom he received the island afterwards called Andros as a present. Stephanus of Byzantium, Conon (41), and Ovid (Met. xiv. 639), call this first colonizer of Andros, Andrus and not Andreus.
ΝΑΞΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Son of Dionysus and Ariadne, king of Lemnos
Oenopion, son of Dionysus by Ariadne
son of Dionysus and Ariadne
Staphylus, son of Dionysus, in the Argo
son of Dionysus by Ariadne
(Anios). Son of Apollo by Rhoeo or Creusa, whose father, Staphylus of Naxos, a son of Dionysus and Ariadne, committed her to the sea in a box. She was carried to Delos, and there gave birth to her son Anius. Apollo taught him divination, and made him his priest and king of Delos. His son Thasus, like Linus and Actaeon, was torn to pieces by dogs, after which no dogs were allowed in the island. His daughters by the nymph Dorippe, being descendants of Dionysus, had the gift of turning anything they pleased into wine, corn, or oil; but when Agamemnon, on his way to Troy, wished to take them from their father by force, Dionysus changed them into doves.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Mar 2003 from The Perseus Project URL below, which contains interesting hyperlinks
ΣΕΡΙΦΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Heleius, (Heleios), a son of Perseus and Andromeda, who joined Amphitryon in the war against the Teleboans, and received from him the islands of the Taphians. (Apollod. ii. 4.5, 7; Schol. ad Hom. Il. xix. 116; Strab. viii. p. 363, where he is called Elios.)
ΠΑΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Cleoboea, they say that she was the first to bring the orgies of Demeter to Thasos from Paros. (Paus. 10.28.3)
ΔΗΛΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
And Artemis slew Orion in Delos.They say that he was of gigantic stature and born of the earth; but Pherecydes says that he was a son of Poseidon and Euryale. Poseidon bestowed on him the power of striding across the sea. He first married Side, whom Hera cast into Hades because she rivalled herself in beauty. Afterwards he went to Chios and wooed Merope, daughter of Oenopion. But Oenopion made him drunk, put out his eyes as he slept, and cast him on the beach. But he went to the smithy of Hephaestus, and snatching up a lad set him on his shoulders and bade him lead him to the sunrise. Being come thither he was healed by the sun's rays, and having recovered his sight he hastened with all speed against Oenopion.
But for him Poseidon had made ready a house under the earth constructed by Hephaestus. And Dawn fell in love with Orion and carried him off and brought him to Delos; for Aphrodite caused Dawn to be perpetually in love, because she had bedded with Ares.
But Orion was killed, as some say, for challenging Artemis to a match at quoits, but some say he was shot by Artemis for offering violence to Opis, one of the maidens who had come from the Hyperboreans.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
One of the Giants. He tried to throw the island of Delos upon the gods, and was destroyed by Zeus at Heracles
A goddess localized in Delos, to whom women, in particular, paid worship as being the protectress of mariners. They set before her eatables of various kinds (fish being excluded) in little boats. She also presided over an oracle.
Brizo, a prophetic goddess of the island of Delos, who sent dreams and revealed their meaning to man. Her name is connected with brizein, to fall asleep. The women of Delos offered sacrifices to her in vessels of the shape of boats, and the sacrifices consisted of various things; but fishes were never offered to her. Prayers were addressed to her that she might grant everything that was good, but especially, that she might protect ships. (Athen. viii.; Eustath. ad Hom.; Hesych. s. v. Brizomantis.)
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
(Glaukos). A sea deity . . Some said that he dwelt with the Nereides at Delos, where he gave responses to all who sought them.
The Oceanid wife of Prometheus. They had the son Deucalion, who with
his wife Pyrrha was the only one to survive the great flood Zeus had sent to destroy
mankind.
Asia was together with her husband the creator of the human clay,
which was first destroyed then recovered. She also named the continent of Asia.
This text is cited Sept 2003 from the In2Greece URL below.
Delius and Delia, (Delios and Delia or Delias), surnames of Apollo and Artemis respectively, which are derived from the island of Delos the birthplace of those two divinities. (Virg. Aen. vi. 12, Eclog. vii. 29; Val. Flacc. i. 446; Orph. Hymn. 33. 8.) They are likewise applied, especially in the plural, to other divinities that were worshipped in Delos, viz. Demeter, Aphrodite, and the nymphs. (Aristoph. Thesm. 333; Callim. Hymn. in Dian. 169, Hymn. in Del. 323; Hom. Hymn. in Apoll. Del. 157.)
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
Loxo, a daughter of Boreas, one of the Hyperborean maidens, who brought the worship of Artemis to Delos, whence it is also used as a surname of Artemis herself. (Callim. Hymn. in Del. 292; Nonnus, Dionys. v. p. 168)
On his voyage from Crete, Theseus put in at Delos, and having sacrificed to the god and dedicated in his temple the image of Aphrodite which he had received from Ariadne, he danced with his youths a dance which they say is still performed by the Delians, being an imitation of the circling passages in the Labyrinth, and consisting of certain rhythmic involutions and evolutions. This kind of dance, as Dicaearchus tells us, is called by the Delians The Crane, and Theseus danced it round the altar called Keraton, which is constructed of horns ("kerata") taken entirely from the left side of the head. They say that he also instituted athletic contests in Delos, and that the custom was then begun by him of giving a palm to the victors.
This extract is from: Plutarch's Lives (ed. Bernadotte Perrin, 1914). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
I can only compare you to a young palm tree which I saw when I was at Delos growing near the altar of Apollo - for I was there, too, with many people after me, when I was on that journey which has been the source of all my troubles. (Homer, Odyss. 6.149)
ΜΥΚΟΝΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Son of Oileus, suitor of Helen, leader of the Locrians against Troy, buried by Thetis in Myconos.
And Athena threw a thunderbolt at the ship of Ajax; and when the ship went to pieces he made his way safe to a rock, and declared that he was saved in spite of the intention of Athena. But Poseidon smote the rock with his trident and split it, and Ajax fell into the sea and perished; and his body, being washed up, was buried by Thetis in Myconos.(Apollod. E.6.6)
In his great picture of the underworld, which Polygnotus painted at Delphi,
the artist depicted Ajax as a castaway, the brine forming a scurf on his skin
(Paus. 10.31.1 ). According to the Scholiast on Hom. Il. xiii.66 Ajax was cast
up on the shore of Delos, where Thetis found and buried him. But as it was unlawful
to be buried or even to die in Delos (Thuc. 3.104 ), the statement of Apollodorus
that Ajax was buried in Myconus, a small island to the east of Delos, is more
probable. It is said that on hearing of his death the Locrians mourned for him
and wore black for a year, and every year they laded a vessel with splendid offerings,
hoisted a black sail on it, and, setting the ship on fire, let it drift out to
sea, there to burn down to the water's edge as a sacrifice to the drowned hero.
Sophocles wrote a tragedy, The Locrian Ajax, on the crime and punishment of the
hero. (Commentary)
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΝΑΞΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Artemis killed the Aloads in Naxos
ΠΑΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
The ninth labour he enjoined on Hercules was to bring the belt of Hippolyte. She was queen of the Amazons, who dwelt about the river Thermodon, a people great in war; for they cultivated the manly virtues, and if ever they gave birth to children through intercourse with the other sex, they reared the females; and they pinched off the right breasts that they might not be trammelled by them in throwing the javelin, but they kept the left breasts, that they might suckle. Now Hippolyte had the belt of Ares in token of her superiority to all the rest. Hercules was sent to fetch this belt because Admete, daughter of Eurystheus, desired to get it. So taking with him a band of volunteer comrades in a single ship he set sail and put in to the island of Paros, which was inhabited by the sons of Minos, to wit, Eurymedon, Chryses, Nephalion, and Philolaus. But it chanced that two of those in the ship landed and were killed by the sons of Minos. Indignant at this, Hercules killed the sons of Minos on the spot and besieged the rest closely, till they sent envoys to request that in the room of the murdered men he would take two, whom he pleased. So he raised the siege, and taking on board the sons of Androgeus, son of Minos, to wit, Alcaeus and Sthenelus, he came to Mysia. .
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Mar 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Sons of Androgeus, taken as hostage by Herakles from Paros. They accompanied Heracles from Paros on his expedition against the Amazons, and were appointed by Heracles rulers of Thasos.
Alcaeus. According to Diodorus (v. 79) a general of Rhadamanthys, who presented him with the island of Paros. Apollodorus (ii. 5.9) relates that he was a son of Androgeus (the son of Minos) and brother of Sthenelus, and that when Heracles, on his expedition to fetch the girdle of Ares, which was in the possession of the queen of the Amazons, arrived at Paros, some of his companions were slain by the sons of Minos, residing there. Heracles, in his anger, slew the descendants of Minos, except Alcaeus and Sthenelus, whom he took with him, and to whom he afterwards assigned the Uisland of Thasus as their habitation.
According to Diod. 5.79.2, Rhadamanthys of Crete bestowed the island of Paros on his son Alcaeus. The tradition points to a Cretan colony in Paros.
ΠΟΙΗΕΣΣΑ (Αρχαία πόλη) ΚΕΑ
Near Coressia, and also near Poeeessa, is a temple of Sminthian Apollo; and between the temple and the ruins of Poeeessa is the temple of Nedusian Athena, founded by Nestor when he was on his return from Troy.
ΣΑΝΤΟΡΙΝΗ (Νησί) ΚΥΚΛΑΔΕΣ
On the island now called Thera, but then Calliste, there were descendants of Membliarus the son of Poeciles, a Phoenician; for Cadmus son of Agenor had put in at the place now called Thera during his search for Europa; and having put in, either because the land pleased him, or because for some other reason he desired to do so, he left on this island his own relation Membliarus together with other Phoenicians.
This extract is from: Herodotus. The Histories (ed. A. D. Godley, 1920), Cambridge. Harvard University Press. Cited Feb 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΣΕΡΙΦΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Γιος του Αιόλου, πατέρας του Δίκτυ και του Πολυδέκτη.
Asteria, a daughter of the Titan Coeus and the Titanid Phoebe, sister of Leto, and mother of Hecate by Perses, son of the Titan Crius. She is said to have turned into a quail (ortux) and plunged into the sea to escape the advances of Zeus. After her the island of Delos was first called Asteria, and later Ortygia.
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
Asteria, a daughter of the Titan Coeus (according to Hygin. Fab. Pref. of Polus) and Phoebe. She was the sister of Leto, and, according to Hesiod (Theog. 409), the wife of Perses, by whom she became the mother of Hecate. Cicero (de Nat. Deor. iii. 16) makes her the mother of the fourth Heracles by Zeus. But according to the genuine and more general tradition, she was an inhabitant of Olympus, and beloved by Zeus. In order to escape from his embraces, she got metamorphosed into a quail (ortux), threw herself into the sea, and was here metamorphosed into the island Asteria (the island which had fallen from heaven like a star), or Ortygia, afterwards called Delos (Apollod. i. 2.2, 4.1; Athen. ix.; Hygin. Fab. 53; Callimach. Hymn. in Del. 37; Serv. ad Aen. iii. 73). There are several other mythical personages of this name: one a daughter of Alcyoneus; a second, one of the Danaids (Apollod. ii. 1.5); a third, a daughter of Atlas (Hygin. Fab. 250, where, perhaps, Asterope is to be read); and a fourth, a daughter of Hydis, who became by Bellerophontes the mother of Hydissus, the founder of Hydissus in Caria (Steph. Byz. s. v. Hgdissos).
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
ΜΑΡΠΗΣΣΑ (Χωριό) ΠΑΡΟΣ
Κόρη του θεού-ποταμού Ευήνου.
ΠΑΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Mother of Chryses, Eurymedon, Nephalion and Philolaus.
Cabarnus (Kabarnos), a mythical personage of the island of Paros, who revealed to Demeter the fact of her daughter having been carried off, and from whom the island of Paros was said to have been called Cabarnis. (Steph. Byz. s. v. Paros.) From Hesychius (s. v. Kabarnoi) it would seem that, in Paros, Cabarnus was the name for any priest of Demeter.
ΦΟΛΕΓΑΝΔΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Γιος του Μίνωα, ο οποίος κατοίκησε το νησί με Κρήτες.
ΑΝΔΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem The Heroes' Sons, if that is truly the work of Homer.
But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos.
This extract is from: Herodotus. The Histories (ed. A. D. Godley, 1920), Cambridge. Harvard University Press. Cited Feb 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΤΗΝΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem The Heroes' Sons, if that is truly the work of Homer.
But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos.
This extract is from: Herodotus. The Histories (ed. A. D. Godley, 1920), Cambridge. Harvard University Press. Cited Feb 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΝΑΞΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Aegle, a nymph, daughter of Panopeus, who was beloved by Theseus, and for whom he forsook Ariadne. (Plut. Thes. 20; Athen. xiii.)
ΑΝΔΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Son of Thessalus, leader of the Coans against Troy, goes to Andros, settles in Cyprus.
ΝΑΞΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
A Thracian, the son of Boreas. His brother Lycurgus, whose life he had attempted, banished him, and he settled on the island of Strongyle or Naxos. Finding here no wives for himself and his companions, he carried off some women from Thessaly, while they were celebrating a sacrifice to Dionysus. One of these, Coronis, whom he had forced to be his wife, prayed to Dionysus for vengeance. The god drove him mad, and he threw himself into a well.
Butes (Boutes). A son of Boreas, a Thracian, was hostile towards his step-brother Lycurgus, and therefore compelled by his father to emigrate. He accordingly went with a band of colonists to the island of Strongyle, afterwards called Naxos. But as he and his companions had no women, they made predatory excursions, and also came to Thessaly, where they carried off the women who were just celebrating a festival of Dionysus. Butes himself took Coronis; but she invoked Dionysus, who struck Butes with madness, so that he threw himself into a well. (Diod. v. 50.)
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
ΠΑΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
Paros was inhabited by the sons of Minos, to wit, Eurymedon, Chryses, Nephalion, and Philolaus.
Sons of Minos
Chryses, a son of Minos and the nymph Pareia. He lived with his three brothers in the island of Paros, and having murdered two of the companions of Heracles, they were all put to death by the latter. (Apollod. ii. 5.9, iii. 1.2)
ΣΑΝΤΟΡΙΝΗ (Νησί) ΚΥΚΛΑΔΕΣ
Α Phoenician, founder of a settlement in the island of Calliste or Thera, appointed by Cadmus to govern Thera.
ΔΗΛΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
A mythical poet of Lycia belonging to early Greek times, standing in connection with the worship of Apollo in Delos and represented as having composed the first hymns for the Delians. The legend which was especially attributed to him was that of Apollo's sojourn among the Hyperboreans
The Lycian Olen, an earlier poet, who composed for the Delians, among other hymns, one to Eileithyia, styles her "the clever spinner", clearly identifying her with fate, and makes her older than Cronus.(Paus.8.21.1)
Ο λύκιος ποιητής Ωλήν είχε γράψει πως η Αχαϊα είχε έρθει στη Δήλο από τους Υπερβορείους (Παυσ. 5,7,8).
Hecaerge. A Hyperborean maiden, daughter of Boreas. She was one of those who introduced the worship of Artemis into Delos.
Epithet often applied to Artemis as being one who effects her works from a distance, which is the meaning of the word. The masculine form (hekaergos) is in like manner applied to Apollo.
Hecaerge, (Hekaerge), a daughter of Boreas, and one of the Hyperborean maidens, who were believed to have introduced the worship of Artemis in Delos. (Callim. Hymn. in Del. 292; Paus. i. 43.4, v. 7.4; Herod. iv. 35.) The name Hecaerge signifies hitting at a distance; and it is not improbable that the story of the Hyperborean maiden may have arisen out of an attribute of Artemis, who bore the surname of Hecaerge. (Anton. Lib. 13.) Aphrodite had the same surname at Iulis in Cos. (Anton. Lib. 1.)
Hyperborean maiden, pilgrim to Delos, Delian girls offer their hair to:
Hyperoche, (Huperoche), according to the Delian tradition, was one of the two maidens who were sent by the Hyperboreans to Delos, to convey thither certain sacred offerings, enclosed in stalks of wheat. She and her companion having died in Delos, were honoured by the Delians with certain ceremonies, described by Herodotus (iv. 33-35).
Laodice (Laodike). A Hyperborean maiden, who, together with Hyperoche, and five companions, was sent from the country of the Hyperboreans to carry sacrifices to the island of Delos. (Herod. iv. 33.)
Lavinia, a daughter of Latinus and Amata, and the wife of Aeneas, by whom she became the mother of Ascanius or Silvius. (Liv. i. 1; Virg. Aen. vii. 52, &c., vi. 761; Dionys. i. 70.) Some traditions describe her as the daughter of the priest Anius, in Delos. (Dionys. i. 50; Aur. Vict. Orig. Gent. Rom. 9.)
ΠΑΡΟΣ (Νησί) ΚΥΚΛΑΔΕΣ
The three daughters of Phorcus and Ceta, sisters of the Gorgons and
other monsters. They were believed to be the personifications of the white foam
on the sea.
The Graeae were born as old women, and during their existence they
kept growing older. They only had one eye and one tooth that they shared between
them.
Perseus took their eye, which they used for guarding the Gorgons,
in order to find out where the nymphs that would help him were. He had promised
the old women to give them their eye back if they gave him the information they
needed, but did not keep his promise and threw the eye into lake Triton.
Io also met them while she was trying to escape the wrath of Hera.
This text is cited Sept 2003 from the In2Greece URL below.
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