Εμφανίζονται 100 (επί συνόλου 299) τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΤΟΥΡΚΙΑ Χώρα ΕΥΡΩΠΗ" .
ΑΛΙΚΑΡΝΑΣΣΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Hermaphroditus, (Hermaphroditos). In Greek mythology, the son
of Hermes and Aphrodite, born on Mount Ida, and endowed with the beauty of both
deities. When a grown youth, he was bathing in the Carian fountain of Salmacis,
and the nymph of the fountain, whose love he rejected, prayed the gods that she
might be indissolubly united with him. The prayer was answered, and a being sprang
into existence which united the qualities of male and female. The fable probably
arose from the inclination, prevalent in the Eastern religions, towards confusing
the attributes of both sexes. In Cyprus, for instance, a masculine Aphroditus,
clad in female attire, was worshipped by the side of the goddess Aphrodite. Figures
of hermaphrodites are common in art, one of the finest being the Sleeping Hermaphrodite
in the Museo delle Terme at Rome. Less modest representations are given by Clarac.
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
Hermaphroditus, (Hermaphroditos). The name is compounded of Hermes and Aphrodite, and is synonymous with androgunes, gunandros, hemiandros, &c. He was originally a male Aphrodite (Aphroditus), and represented as a Hermes with the phallus, the symbol of fertility (Paus. i. 19.2), but afterwards as a divine being combining the two sexes, and usually with the head, breasts, and body of a female, but with the sexual parts of a man. According to a tradition in Ovid (Met. iv. 285, &c.), he was a son of Hermes and Aphrodite, and consequently a great-grandson of Atlas, whence he is called Atlantiades or Atlantius. (Ov. Met. iv. 368; Hygin. Fab. 271.) He had inherited the beauty of both his parents, and was brought up by the nymphs of Mount Ida. In his fifteenth year he went to Caria; in the neighbourhood of Halicarnassus he laid down by the well Salmacis. The nymph of the well fell in love with him, and tried to win his affections, but in vain. Once when he was bathing in the well, she embraced him, and prayed to the gods that they might permit her to remain united with him for ever. The gods granted the request, and the bodies of the youth and the nymph became united in such a manner that the two together could not be called either a man or a woman, but were both. Hermaphroditus, on becoming aware of the change, prayed that in future every one who bathed in the well should be metamorphosed into an hermaphrodite. (Ov. l.c.; Diod. iv. 6; Lucian, Dial. Deor. 15. 2; Vitruv. ii. 8; Fest. s. v. Salmacis.) In this, as in other mythological stories, we must not suppose that the idea is based on a fact, but the idea gave rise to the tale, and thus received, as it were, a concrete body. The idea itself was probably derived from the worship of nature in the East, where we find not only monstrous compounds of animals, but also that peculiar kind of dualism which manifests itself in the combination of the male and female. Others, however, conceive that the hermaphrodites were subjects of artistic representation rather than of religious worship. The ancient artists frequently represented hermaphrodites, either in groups or separately, and either in a reclining or a standing attitude. The first celebrated statue of an hermaphrodite was that by Polycles. (Plin. H. N. xxiv. 19, 20; comp. Heinrich, Commentatio qua Hermaphroditorum Artis antiquae Operibus insignium Origines et Causae explicantur, Hamburg, 1805; Welcker, in Creuzer and Daub's Studien, iv.)
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
Ερμαφρόδιτος. Γιος του Ερμή και της Αφροδίτης. Ο Οβίδιος παραδίδει ότι ανατράφηκε από της Νύμφες της Ιδης, αγαπήθηκε από τη Νύμφη της πηγής Σαλματίδας (στην Αλικαρνασσό) και επειδή δεν ανταποκρίθηκε στον έρωτά της οι θεοί τους ένωσαν σε ένα σώμα.
P. Ovidius Naso: Salmacis and Hermaphroditus
Hermaphroditus: Various WebPages
ΚΛΑΡΟΣ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Γιος του Ρακίου και της Μαντούς ο οποίος απομάκρυνε από τη χώρα τους Κάρες. Ηταν και σπουδαίος μάντης και μάλιστα νίκησε σε αγώνα μαντικής τον Κάλχαντα.
ΒΙΖΥΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves . . . Daulis in Phocis . . . was once held by the Thracians who came with Tereus.
Tereus lived in Daulis, part of what is now called Phocis, but which at that time was inhabited by Thracians.
ΚΥΜΗ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Hellanicus and Herodotus and Eudoxus have foisted on us and placing the Amazons between Mysia and Caria and Lydia near Cyme, which is the opinion also of Ephorus, who was a native of Cyme.
ΜΙΚΡΑ ΑΣΙΑ (Περιοχή) ΤΟΥΡΚΙΑ
Arimi (Arimoi) and Arima (ta Arima). The names of a mythical people, district, and range of mountains in Asia Minor, which the old Greek poets made the scene of the punishment of the monster Typhoeus
ΑΒΥΔΟΣ (Αρχαία πόλη) ΜΑΡΜΑΡΑ
(Leandros or Leiandros). A youth of Abydos, who was in love with Hero , the priestess
of Aphrodite in Sestus, and swam every night across the Hellespont to visit her,
and returned before daybreak. Once during a stormy night he perished in the waves.
Next morning his corpse was washed on the coast of Sestus, whereupon Hero threw
herself into the sea. This story was the subject of the poem of Musaeus, entitled
De Amore Herois et Leandri, and is also mentioned by Ovid and Vergil . In modern
times the story has been used by Marlowe, Schiller, Leigh Hunt, and Grillparzer.
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
Leander (Leiandros), the famous youth of Abydos, who, from love of Hero, the priestess of Aphrodite, in Sestus, swam every night across the Hellespont, being guided by the light of the lighthouse of Sestus. Once during a very stormy night the light was extinguished, and he perished in the waves. On the next morning his corpse was washed on the coast of Sestus, and Hero, on seeing it, threw herself into the sea. This story is the subject of the epic poem of Musaeus, entitled De A more Herois et Leandri, and is also mentioned by Ovid (Her. xviii. 19), Statius (Theb. vi. 535), and Virgil (Georg. iii. 258, &c.)
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
ΒΥΖΑΝΤΙΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ceroessa (Keroessa), a daughter of Zeus by Io, and born on the spot where Byzantium was afterwards built. She was brought up by a nymph of the place, and afterwards became the mother of Byzas. (Steph. Byz. s. v. Buzantion.) From this story it must be inferred, that Argos had some share in founding the colony of Byzantium, which is otherwise called a colony of Megara.
ΘΕΜΙΣΚΥΡΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
For the ninth labor, Eurystheus ordered Hercules to bring him the
belt of Hippolyte [Hip-POLLY-tee]. This was no ordinary belt and no ordinary warrior.
Hippolyte was queen of the Amazons, a tribe of women warriors.
These Amazons had nothing to do with the Amazon river in South America.
Their name comes from a Greek word meaning "missing one breast." This
is because an Amazon's right breast got in the way when she threw a spear.The
Amazons lived apart from men, and if they ever gave birth to children, they kept
only the females and reared them to be warriors like themselves.
Queen Hippolyte had a special piece of armor. It was a leather belt
that had been given to her by Ares, the war god, because she was the best warrior
of all the Amazons. She wore this belt across her chest and used it to carry her
sword and spear. Eurystheus wanted Hippolyte's belt as a present to give to his
daughter, and he sent Hercules to bring it back.
Hercules' friends realized that the hero could not fight against
the whole Amazon army by himself, so they joined with him and set sail in a single
ship.
After a long journey, they reached the land of the Amazons and put
in at the harbor. When Hercules and the Greeks got off the boat, Hippolyte came
down to visit them. She asked Hercules why he had come, and when he told her,
she promised to give him the belt.
But the goddess Hera knew that the arrival of Hercules meant nothing
but trouble for the Amazons. Disguised as an Amazon warrior, Hera went up and
down the army saying to each woman that the strangers who had arrived were going
to carry off the queen. So the Amazons put on their armor. The women warriors
charged on horseback down to the ship.
But when Hercules saw that they were wearing their armor and were
carrying their weapons, he knew that he was under attack. Thinking fast, he drew
his sword and killed Hippolyte. Then he undid her belt and took it away from her.
Hercules and the Greeks fought the rest of the Amazons in a great battle.
When the enemy had been driven off, Hercules sailed away. After a
stopover at the city of Troy, Hercules returned to Mycenae, and he gave the belt
to Eurystheus.
This text is cited July 2004 from Perseus Project URL bellow, which contains interesting hyperlinks
The ninth labour he (Eurystheus) 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, to the court of Lycus, son of Dascylus, and was entertained by him;
and in a battle between him and the king of the Bebryces Hercules sided with Lycus
and slew many, amongst others King Mygdon, brother of Amycus. And he took much
land from the Bebryces and gave it to Lycus, who called it all Heraclea.
Having put in at the harbor of Themiscyra, he received a visit from
Hippolyte, who inquired why he was come, and promised to give him the belt. But
Hera in the likeness of an Amazon went up and down the multitude saying that the
strangers who had arrived were carrying off the queen. So the Amazons in arms
charged on horseback down on the ship. But when Hercules saw them in arms, he
suspected treachery, and killing Hippolyte stripped her of her belt. And after
fighting the rest he sailed away ... and having brought the belt to Mycenae he
gave it to Eurystheus.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited July 2004 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Heracles. 9. The girdle of the queen of the Amazons. Hippolyte, the queen of the Anmilzons, (Diodorus calls the queen Melanippe, and her sister Hippolyte), possessed a girdle, which she had received from Ares, and Admete, the daughter of Eurystheus, wished to have it. Heracles was therefore sent to fetch it, and, accompanied by a number of volunteers, he sailed out in one vessel. He first landed in Paros, where he became involved in a quarrel with the sons of Minos. Having killed two of them, he sailed to Mysia, where his aid was solicited by Lycus, king of the Mariandynians, against the Bebryces. Heracles assisted Lycus, took a district of land from the enemy, which was given to Lycus, who called it Heracleia. When Heracles at length arrived in the port of Themiscyra (Thermodon), after having given to the sea he had crossed the name of Euxeinus, he was at first kindly received by Hippolyte, who promised him her girdle. But Hera, in the disguise of an Amazon, spread the report that the queen of the Amazons was robbed by a stranger. They immediately rose to her assistance, and Heracles, believing that the queen had plotted against him, killed her, took her girdle, and carried it with him. This expedition, which led the hero into distant countries, afforded a favourable opportunity to poets and mythographers for introducing various embellishments and minor adventures, such as the murder of the Boreades, Calais and Zetes, and his amour with Echidna, in the country of the Hyperboreans, by whom he became the father of three sons. On his return he landed in Troas, where he rescued Hesione from the monster sent against her by Poseidon, in return for which her father Laomedon promised him the horses he had received from Zeus as a compensation for Ganymedes. But, as Laomedon did not keep his word, Heracles on leaving threatened to make war against Troy. He therefore landed in Thrace, where he slew Sarpedon, and at length he returned through Macedonia to Peloponnesus. (Apollod. ii. 5.9; Diod. iv. 16; Herod. iv. 9, 10, 82; Eurip. Herc. Fur. 413, Ion. 1143; Plut. Thes. 26; Hom. Il. v. 649, &c.)
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
ΚΕΛΑΙΝΑΙ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Atys, Attys, Attes, Attis, or Attin (Atus). A son of Nana, and a beautiful shepherd
of the Phrygian town, Celaenae (Theocr. xx. 40; Philostr. Epist. 39; Tertul. de
Nat. 1). His story is related in different ways.
According to Ovid (Fast. iv. 221), Cybele loved the beautiful shepherd,
and made him her own priest on condition that he should preserve his chastity
inviolate. Atys broke the covenant with a nymph, the daughter of the river-god
Sangarius, and was thrown by the goddess into a state of madness, in which he
unmanned himself. When in consequence he wanted to put an end to his life, Cybele
changed him into a firtree, which henceforth became sacred to her, and she commanded
that, in future, her priests should be eunuchs.
Another story relates, that Atys, the priest of Cybele, fled into
a forest to escape the voluptuous embraces of a Phrygian king, but that he was
overtaken, and in the ensuing struggle unmanned his pursuer. The dying king avenged
himself by inflicting the same calamity upon Atys. Atys was found by the priests
of Cybele under a fir-tree, at the moment he was expiring. They carried him into
the temple of the goddess, and endeavoured to restore him to life, but in vain.
Cybele ordained that the death of Atys should be bewailed every year in solemn
lamentations, and that henceforth her priests should be eunuchs.
A third account says, that Cybele, when exposed by her father, the
Phrygian king Maeon, was fed by panthers and brought up by shepherdesses, and
that she afterwards secretly married Atys, who was subsequently called Papas.
At this moment, Cybele was recognised and kindly received by her parents; but
when her connexion with Atys became known to them, Maeon ordered Attis, and the
shepherdesses among whom she had lived, to be put to death. Cybele, maddened with
grief at this act of her father, traversed the country amid loud lamentations
and the sound of cymbals. Phrygia was now visited by an epidemic and scarcity.
The oracle commanded that Attis should be buried, and divine honours paid to Cybele;
but as the body of the youth was already in a state of decomposition, the funeral
honours were paid to an image of him, which was made as a substitute (Diod. iii.
58, &c.).
According to a fourth story related by Pausanias (vii. 17.5), Atys
was a son of the Phrygian king Calaus, and by nature incapable of propagating
his race. When he had grown up, he went to Lydia, where he introduced the worship
of Cybele. The grateful goddess conceived such an attachment for him, that Zeus
in his anger at it, sent a wild boar into Lydia, which killed many of the inhabitants,
and among them Atys also.
Atys was believed to be buried in Pessinus under mount Agdistis (Paus.
i. 4.5). He was worshipped in the temples of Cybele in common with this goddess
(vii. 20.; Hesych. s. v. Attes) In works of art he is represented as a shepherd
with flute and staff. His worship appears to have been introduced into Greece
at a comparatively late period. It is an ingenious opinion of Boettiger (Amalthea,
i), that the mythus of Atys represents the twofold character of nature, the male
and female, concentrated in one.
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
Lityerses (Lituerses), a natural son of Midas, lived at Celaenae in Phrygia, engaged in rural pursuits, and hospitably received all strangers that passed his house, but he then compelled them to assist him in the harvest, and whenever they allowed themselves to be surpassed by him in their work, he cut off their heads in the evening, and concealed their bodies in the sheaves, accompanying his deed with songs. Heracles, however, slew him, and threw his body into the Maeander. The Phrygian reapers used to celebrate his memory in a harvestsong which bore the name of Lityerses (Schol. ad Theocrit. x. 41; Athen. x. p. 615, xiv. p. 619; Eustath. ad Hom. p. 1164; Hesych., Phot., Suid. s. v.; Pollux, iv. 54).
ΚΙΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Hylas, a son of Theiodamas, king of the Dryopes,
by the nymph Menodice (Apollon. Rhod. i. 1213; Hygin. Fab. 14, 271; Propert. i.
20, 6); or, according to others, a son of Heracles, Euphemus, or Ceyx (Schol.
ad Theocrit. xiii. 7; Anton. Lib. 26). He was the favourite of Heracles, who,
after having killed his father, Theiodamas, took him with him when he joined the
expedition of the Argonauts (Apollon. Rhod. i. 131; Orph. Argon. 221). When the
Argonauts landed on the coast of Mysia,
Hylas went out to fetch water for Heracles; but when lie came to a well, his beauty
excited the love of the Naiads, who drew him down into the water, and he was never
seen again (Comp. Val. Flacc. iii. 545; Orph. Argon. 637; Theocrit. xiii. 45).
Heracles himself endeavoured to trace him, and called out his name, but in vain;
and the voice of Hylas was heard from the bottom of the well only like a faint
echo, whence some say that he was actually metamorphosed into an echo. While Heracles
was engaged in seeking his favourite, the Argonauts sailed away, leaving Heracles
and his companion, Polyphemus, behind. He threatened to ravage the country of
the Mysians unless they would find out where Hylas was, either dead or alive (Apollon.
Rhod, i. 1344). Hence, says the poet, the inhabitants of Cios
(Prusa) still continue to seek for Hylas: namely, the inhabitants of Prusa celebrated
an annual festival to the divine youth Hylas, and on that occasion the people
of the neighbourhood roamed over the mountains calling out the name of Hylas.
It was undoubtedly this riotous ceremony that gave rise to the story about Hylas
(Theocrit. xiii. 72; Strab. p. 564).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited April 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΛΑΤΜΟΣ (Βουνό) ΚΑΡΙΑ
Endumion. In Greek mythology, the beautiful son of Aethlius
(or, according to another story, of Zeus) and Calyce, daughter of Aeolus, king
of Elis, father of Epeus, Aetolus, and Paeon, the first of whom won the government
of the country by conquering in a race which his father had set on foot. He was
loved by Selene, the moon-goddess, by whom he had fifty daughters. They were supposed
to symbolize the fifty lunar months which intervened between the Olympic Games.
His grave was at Olympia. Another story made him a shepherd or hunter on Mount
Latmos in Caria. Zeus bestowed on him eternal youth and eternal life in the form
of unbroken slumber. Selene descended every night from heaven to visit and embrace
the beautiful sleeper in his grotto. The usual story, however, makes Selene to
have thrown him into a sleep so that she might kiss and caress him without his
knowledge. A beautiful statue in the British Museum represents Endymion, and the
legend inspired Keats to write one of the most exquisite poems in English literature.
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
Endymion (Endumion), a youth distinguished for his beauty, and renowned in ancient story by the perpetual sleep in which he spent his life. Some traditions about Endymion refer us to Elis, and others to Caria, and others again are a combination of the two. According to the first set of legends, he was a son of Aethlius and Calyce,or of Zeus and Calyce, and succeeded Aethlius in the kingdom of Elis (Paus. v. 1.2). Others again say that he expelled Clymenus from the kingdom of Elis, and introduced into the country Aeolian settlers from Thessaly (Apollod. i. 7.5, &c.; Paus. v. 8.1). Conon (Narrat 14) calls him a son of Zeus and Protogencia, and Hyginus (Fab. 271) a son of Aetolus. He is said to have been married to Asterodia, Chromia, Hyperippe, Neis, or Iphianassa; and Aetolus, Paeon, Epeius. Eurydice, and Naxus are called his children. He was, however, especially beloved by Selene, by whom he had fifty daughters (Paus. v. 1.2). He caused his sons to engage in the race-course at Olympia, and promised to the victor the succession in his kingdom, and Epeius conquered his brothers, and succeeded Endymion as king of Elis. He was believed to be buried at Olympia, which also contained a statue of his in the treasury of the Metapontians (Paus. vi. 19.8, 20.6). According to a tradition, believed at Heracleia in Caria, Endymion had come from Elis to mount Latmus in Caria, whence he is called the Latmian (Latmius; Paus. v. 1. § 4; Ov. Ars Am. iii. 83, Trist. ii. 299). He is described by the poets either as a king, a shepherd, or a hunter (Theocrit. iii. 49, xx. 37 with the Scholiast), and while he was slumbering in a cave of mount Latmus, Selene came down to him, kissed, and lay by his side (Comp. Apollon. Rhod. iv. 57). There also he had, in later times, a sanctuary, and his tomb was shewn in a cave of mount Latmus (Paus. v. 1.4; Strab. xiv.). His eternal sleep on Latmus is assigned to different causes in ancient story. Some said that Zeus had granted him a request, and that Endymion begged for immortality, eternal sleep, and everlasting youth (Apollod. i. 7.5.); others relate that he was received among the gods of Olympus, but as he there fell in love with Hera, Zeus, in his anger, punished him by throwing him into eternal sleep on mount Latmus (Schol. ad Theocrit. iii. 49). Others, lastly, state that Selene, charmed with his surpassing beauty, sent him to sleep, that she might be able to kiss him without being observed by him (Cic. Tuscal. i. 38). The stories of the fair sleeper, Endymion, the darling of Selene, are unquestionably poetical fictions, in which sleep is personified. His name and all his attributes confirm this opinion : Endymion signifies a being that gently comes over one; he is called a king, because he has power over all living creatures; a shepherd, because he slumbered in the cool caves of mount Latmus, that is, "the mount of oblivion". Nothing can be more beautiful, lastly, than the notion, that he is kissed by the soft rays of the moon (Comp. Plat. Phaed.; Ov. Am. i. 13. 43). There is a beautiful statue of a sleeping Endymion in the British Museum.
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
Selene. The Greek goddess of the moon, daughter of the Titan Hyperion and Theia, sister of Helios and Eos. She was described as a beautiful woman with long wings and golden diadem, from which she shed a mild light, riding in a car drawn by two white horses or mules or cows. The horns of the latter symbolized the crescent moon. In later times she was identified with Artemis (or else with Hecate and Persephone), as was Helios with Phoebus Apollo, and therefore was herself called Phoebe. After this she was also regarded as a huntress and archer, recognizable by her crescent as the goddess of the moon. She was worshipped on the days of the new and full moon. She bore to Zeus a daughter, Pandia, worshipped at Athens with her father at the festival of Pandia. On her love for Endymion, see Endymion. The Romans called her Luna, and had two temples to her at Rome--one on the Aventine and one on the Palatine.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΠΕΡΓΑΜΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ο αγαπητός στους Τραγικούς μύθος της μάνας με το γιο της από τον Ηρακλή, που μη γνωρίζοντάς τον όταν τον είδε ενηλικιωμένο, ήθελε να τον σκοτώσει.
Tithonus, (Tithonos). The son of Laomedon and Strymo, and brother of Priam. By the prayers of Eos, who loved him, he obtained from the gods immortality, but not eternal youth, in consequence of which he completely shrank together in his old age; whence a decrepit old man was proverbially called Tithonus. Eos changed him into a cicada, or katydid. The story suggested Lord Tennyson's fine poem Tithonus.
Tithonus and Eos : Various WebPages
Hesione was the daughter of King Laomedon of Troy. Hercules met Hesione after his year of enslavement to Omphale, when he set out for Troy. Hercules found Troy in a state of crisis, as King Laomedon had cheated Poseidon and Apollo by failing to pay them for building the walls. For punishment Poseidon had sent a large sea monster, who would only be appeased by devouring the princess, Hesione. Hercules sought to kill the monster and naturally expected a reward, such as Laomedon's amazing horses. Hercules bravely killed the beast by allowing himself to be swallowed by the monster, whom he then killed from the inside. But once a cheat always a cheat: Laomedon skimped on paying Hercules too.
So Hercules raised an army, including such great men as Telamon, father of Ajax. When his army captured the city, Hercules gave Hesione in marriage to Telamon (they soon gave birth to another hero, Teucer). Hesione was given the opportunity to save any one of her fellow Trojan prisoners: she chose her brother Podarces, later known as Priam.
This text is cited July 2004 from Perseus Project URL bellow, which contains interesting hyperlinks
Hesione. The daughter of Laomedon, king of Troy, and of Leucippe. By her death she was to appease the wrath of Poseidon, who, on account of her father's breaking his word, was devastating the land with a marine monster. Heracles destroyed the monster and set the maiden free; but Laomedon wished to break his promise to the hero, and to deprive him of his stipulated payment. Heracles took Troy, slew Laomedon and his sons, and gave Hesione to his companion Telamon, to whom she bore a son, Teucer.
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
Hesione, a daughter of Laomedon, and consequently a sister of Priam. When Troy
was visited by a plague and a monster on account of Laomedon's breach of promise,
Laomedon, in order to get rid of these calamities, chained Hesione to a rock,
in accordance with the command of an oracle, where she was to be devoured by wild
beasts. Heracles, on his return from the expedition against the Amazons, promised
to save her, if Laomedon would give him the horses which he had received from
Zeus as a compensation for Ganymedes. Laomedon again promised, but did not keep
his word. (Hom. Il. v. 649, &c.; Diod. iv. 42; Apollod. iii. 12.7.) Hesione was
afterwards given as a slave to Telamon, by whom she became the mother of Teucrus.
Priam sent Antenor to claim her back, and the refusal on the part of the Greeks
is mentioned as one of the causes of the Trojan war. (Dares, Phryg. 4, &c.) According
to Tzetzes (ad Lycoph. 467), Hesione, already in pregnancy by Telamon, fled from
his ship to Miletus, where king Arion found her and her newly-born son, Trambelus,
whom he brought up as his own child.
There are two other mythical personages of this name, one a daughter
of Danaus, and by Zeus the mother of Orchomenus (Schol. ad Apollon. Rhod. i. 230),
and the other the wife of Nauplius, and the mother of Palamedes, Oeax, land Nausimedon.
(Apollod. ii. 1.5.)
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
ΦΡΥΓΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Η Αγδιστη ήταν ερμαφρόδιτο πλάσμα που το ευνούχισαν οι θεοί (Παυσ. 7,17,10).
Attis or Atys (Atus). A mythological personage in the worship of the Phrygian goddess Cybele-Agdistis. The son of this goddess, so ran the story, had been mutilated by the gods in terror at his gigantic strength, and from his blood sprang the almond-tree. After eating its fruit, Nana, daughter of the river Sangarius, brought forth a boy, whom she exposed. He was brought up first among the wild goats of the forests, and afterwards by some shepherds, and grew up so beautiful that Agdistis fell in love with him. Wishing to wed the daughter of the king of Pessinus in Phrygia, he was driven to madness by the goddess. He then fled to the mountains, and destroyed his manhood at the foot of a pine-tree, which received his spirit, while from his blood sprang violets to garland the tree. Agdistis besought Zeus that the body of her beloved one might know no corruption. Her prayer was heard; a tomb to Attis was raised on Mount Dindymus in the sanctuary of Cybele, the priests of which had to undergo emasculation for Attis's sake. A festival of several days was held in honour of Attis and Cybele in the beginning of spring. A pine-tree, felled in the forest, was covered with violets, and carried to the shrine of Cybele as a symbol of the departed Attis. Then, amid tumultuous music and rites of wildest sorrow, they sought and mourned for Attis on the mountains. On the third day he was found again, the image of the goddess was purified from the contagion of death, and a feast of joy was celebrated, as wild as had been the days of sorrow. The poem of Catullus which deals with the story of Attis, in galliambic metre, is one of the weirdest and most powerful productions in all literature.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Sep 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Atys, Attys, Attes Attis or Attin (Atus, Attus, Attes) A son of Nana, and a beautiful shepherd of the Phrygian town, Celaenae (Theocr. xx. 40; Philostr. Epist. 39; Tertul. de Nat. 1). His story is related in different ways. According to Ovid (Fast. iv. 221), Cybele loved the beautiful shepherd, and made him her own priest on condition that he should preserve his chastity inviolate. Atys broke the covenant with a nymph, the daughter of the river-god Sangarius, and was thrown by the goddess into a state of madness, in which he unmanned himself. When in consequence he wanted to put an end to his life, Cybele changed him into a firtree, which henceforth became sacred to her, and she commanded that, in future, her priests should be eunuchs.Another story relates, that Atys, the priest of Cybele, fled into a forest to escape the voluptuous embraces of a Phrygian king, but that he was overtaken, and in the ensuing struggle unmanned his pursuer. The dying king avenged himself by inflicting the same calamity upon Atys. Atys was found by the priests of Cybele under a fir-tree, at the moment he was expiring. They carried him into the temple of the goddess, and endeavoured to restore him to life, but in vain. Cybele ordained that the death of Atys should be bewailed every year in solemn lamentations, and that henceforth her priests should be eunuchs. A third account says, that Cybele, when exposed by her father, the Phrygian king Maeon, was fed by panthers and brought up by shepherdesses, and that she afterwards secretly married Atys, who was subsequently called Papas. At this moment, Cybele was recognised and kindly received by her parents; but when her connexion with Atys became known to them, Maeon ordered Attis, and the shepherdesses among whom she had lived, to be put to death. Cybele, maddened with grief at this act of her father, traversed the country amid loud lamentations and the sound of cymbals. Phrygia was now visited by an epidemic and scarcity. The oracle commanded that Attis should be buried, and divine honours paid to Cybele; but as the body of the youth was already in a state of decomposition, the funeral honours were paid to an image of him, which was made as a substitute (Diod. iii. 58, &c). According to a fourth story related by Pausanias (vii. 17.5). Atys was a son of the Phrygian king Calaus, and by nature incapable of propagating his race. When he had grown up, he went to Lydia, where he introduced the worship of Cybele. The grateful goddess conceived such an attachment for him, that Zeus in his anger at it, sent a wild boar into Lydia, which killed many of the inhabitants, and among them Atys also. Atys was believed to be buried in Pessinus under mount Agdistis (Paus. i. 4.5). He was worshipped in the temples of Cybele in common with this goddess (vii. 202; Hesych. s. v. Attes). In works of art he is represented as a shepherd with flute and staff. His worship appears to have been introduced into Greece at a comparatively late period. It is an ingenious opinion of Bottiger, that the mythus of Atys represents the two fold character of nature, the male
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
Αμυγδαλιά. Σύμφωνα με μια παράδοση, από το σπέρμα του Δία, που έπεσε στη γη, ενώ αυτός κοιμόταν, γεννήθηκε μια φοβερή μορφή με διπλά γεννητικά όργανα, ανδρός και γυναικός, η Αγδιστις. Από φόβο οι θεοί, της έκοψαν τα ανδρικά γεννητικά όργανα, από τα οποία φύτρωσε αμυγδαλιά, τον καρπό της οποίας πήρε μια κόρη του Σαγγάριου ποταμού και τον έβαλε στον κόρφο της, με αποτέλεσμα να μείνει έγγυος και να γεννηθεί ένα αγόρι, ο Αττις (Παυσ. 7,17,11).
Baucis, a Phrygian woman, in whose humble dwelling Jupiter and Mercury were hospitably received, after having been refused admission by every one else in the country. Baucis and her husband Philemon were therefore saved by the gods when they visited the country with an inundation; and Jupiter made Baucis and Philemon priests in his temple; and when the two mortals expressed a wish to die together, Jupiter granted their request by changing them simultaneously into trees. (Ov. Met. viii. 620-724.)
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
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος της Γης (Παυσ. 1,35,6), βασιλιάς της Ανακτορίας (της μετέπειτα Μιλήτου) (Παυσ. 7,2,5).
Anax. A giant, son of Uranus and Gaea, and father of Asterius. The legends of Miletus, which for two generations bore the name of Anactoria, described Anax as king of Anactoria ; but in the reign of his son the town and territory were conquered by the Cretan Miletus, who changed the name Anactoria into Miletus. (Paus. i. 35.5, vii. 2.3.)
ΦΡΥΓΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Corybantes, (Korubantes). The ministers or priests of Rhea,
or Cybele, the great mother of the gods, who was worshipped in Phrygia. In their
solemn festivals they displayed the most extravagant fury in their dances in armour,
as well as in the accompanying music of flutes, cymbals, and drums. Hence korubantismos
was the name given to an imaginary disease, in which persons felt as if some great
noise were rattling in their ears. The Corybantes are often identified with the
Idaean Dactyli, and are thus said to have been the nurses of Zeus when he was
suckled by the goat Amalthea in Crete.
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
ΑΙΝΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Entertains Herakles at Aenus.
ΒΙΘΥΝΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Amycus (Amukos). A son of Poseidon; a gigantic king of the Bebrycians
on the Bithynian coast, who forced every stranger that landed there to box with
him. When the Argonauts wished to draw water from a spring in his country, he
forbade them, but was conquered and killed in a match with Polydences (Pollux).
Amycus. A son of Poseidon by Bithynis, or by the Bithynian nymph Melia. He was ruler of the country of the Bebryces, and when the Argonauts landed on the coast of his dominions, he challenged the bravest of them to a boxing match. Polydeuces, who accepted the challenge, killed him (Apollod. i. 9.20; Hygin. Fab. 17; Apollon. Rhod. ii. init.). The Scholiast on Apollonius (ii. 98) relates, that Polydences bound Amycus. Previous to this fatal encounter with the Argonauts, Amycus had had a feud with Lycus, king of Mysia, who was supported by Heracles, and in it Mydon, the brother of Amycus, fell by the hands of Heracles (Apollod. ii. 5.9 ;Apollon. Rhod. ii. 754). Pliny (H. N. xvi. 89) relates, that upon the tomb of Amycus there grew a species of laurel (laurus insana), which had the effect that, when a branch of it was taken on board a vessel, the crew began to quarrel, and did not cease until the branch was thrown overboard. Three other mythical personages of this name occur in Ov. Met. xii. 245; Virg. Aen. x. 705, compared with Hom. Il. vi. 289; Virg. Aen. xii. 509, compared with v. 297.
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
ΚΑΡΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, .. were ruled by Ancaeus
ΚΟΛΟΦΩΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ηταν γιοι του Κόδρου. Ο Πρόμηθος σκότωσε τον αδελφό του κι έφυγε για τη Νάξο όπου και πέθανε (Παυσ. 7,3,3).
ΚΟΛΩΝΑΙ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Cycnus, a son of Poseidon by Calyce (Calycia), Harpale, or Scamandrodice (Hygin. Fab.
157; Schol. ad Pind. Ol. ii. 147; Tzetz. ad Lycoph. 233). He was born in secret,
and was exposed on the sea-coast, where he was found by shepherds, who seeing
a swan descending upon him, called him Cycnus. When he had grown up to manhood,
he became king of Colonae in Troas, and married Procleia, the daughter of Laomedon
or of Clytius (Paus. x. 14.2), by whom he became the father of Tenes and Hemithea.
Dictys Cretensis (ii. 13) mentions different children. After the death of Procleia,
he married Philonome, a daughter of Craugasus, who fell in love with Tenes, her
stepson, and not being listened to by him calumniated him, so that Cycnus in his
anger threw his son together with Hemithea in a chest into the sea. According
to others Cycnus himself leaped into the sea (Virg. Aen. ii. 21). Afterwards,
when Cycnus learned the truth respecting his wife's conduct, he killed Philonome
and went to his son, who had landed in the island of Tenedos, and had become king
there. According to some traditions, Tenes did not allow his father to land, but
cut off the anchor (Conon, Narrat. 28; Paus. x. 14.2). In the war of the Greeks
against Troy, both Cycnus and Tenes assisted the Trojans, but both were slain
by Achilles. As Cycnus could not be wounded by iron, Achilles strangled him with
the thong of his helmet, or by striking him with a stone (Comp. Diod. v. 83; Strab.
xiii.; Schol. ad Theocrit. xvi. 49; Dict. Cret. ii. 12, &c.; Ov. Met. xii. 144).
Ovid adds, that the body of Cycnus disappeared and was changed into a swan, when
Achilles came to take away his armour.
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
ΛΥΔΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Atys, a son of Manes, king of the Maeonians, from whose son Lydus, his son and successor, the Maeonians were afterwards called Lydians. (Herod. i. 7, vii. 74.) Herodotus (i. 94; comp. Dionys. Hal. A. R. i. 26, 28; Tacit. Annal. iv. 55) mentions Tyrrhenus as another son of Atys; and in another passage (iv. 45), he speaks of Cotys as the son of Manes, instead of Atys.
Iardanes, a king of Lydia, and father of Omphale, who is hence called nympha Iardanis (Apollod. ii. 6.3; Ov. Heroid. ix. 103). Herodotus (i. 7) calls the Heracleidae in Lydia descendants of Heracles and a female slave of lardanus.
Σύζυγος της Ομφάλης
Βασίλισσα της Λυδίας. Ο Ηρακλής έμεινε ένα διάστημα κοντά της και ονόμασε το γιο του Υλλο, από τον ομώνυμο ποταμό της Λυδίας (Παυσ. 1,35,8).
Omphale. The daughter of the Lydian king Iardanus, and wife of Tmolus, on whose death she governed the kingdom herself. When Heracles was cursed with a dangerous disease as a punishment for the slaying of Iphitus, the oracle informed him that he could only be cured by serving for hire for a period of three years. To effect the cure, Hermes sold him to Omphale, with whom he fell in love, and to please her put on her garments and spun wool, while she wore his lion skin. By him she had several children.
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
Omphale : Perseus Project Index
Alcaeus. A son of Heracles by a female slave of Jardanus, from whom the dynasty of the Heraclids in Lydia were believed to be descended. (Herod. i. 7.) Diodorus (iv. 31) calls this son of Heracles, Cleolaus. (Comp. Hellanicus, ap. Steph. Byz. s. v. Akele; Wesseling, ad Diod. l. c.)
Son of Alcaeus
Son of Belus
ΛΥΚΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Πατέρας του Αμφιάνακτα
Amphianax, a king of Lycia. When Proetus was expelled from Argos by his twin-brother Acrisius, Amphianax received him at his court, gave him his daughter Anteia (some call her Stheneboea) in marriage, and afterwards led him back to Argolis, where his share in the government and Tiryns were restored to him. Some traditions called this Lycian king lobates. (Apollod. ii. 2.1; Hom. Il. vi. 157, &c.)
Lycus. A king of Lycia, who is said to have intended to sacrifice to Ares, Diomedes, who on his return fiom Troy was thrown upon the Lycian coast. But Diomedes was saved by the king's daughter Callirhoe. (Plut. Parall. Graec. et Rom. 23.)
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Γιος του Ανακτα (Παυσ. 7,2,5). Ηταν θαμμένος σε ένα νησάκι με το όνομά του απέναντι από τη Μίλητο και σύμφωνα με την παράδοση ο σκελετός του είχε μήκος περίπου 10 πήχεις (4,5 μέτρα) (Παυσ. 1,35,6).
ΠΕΡΓΑΜΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Βασιλιάς της Τευθρανίας, σύζυγος της Αυγής.
ΣΑΡΔΕΙΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
The Heraclidae, descendants of Heracles and a female slave of Iardanus, received the sovereignty from these and held it, because of an oracle; and they ruled for twenty-two generations, or five hundred and five years, son succeeding father, down to Candaules son of Myrsus.
Agelaus (Agelaos). A son of Heracles and Omphale, and the founder of the house of Croesus (Apollod. ii. 7.8). Herodotus (i. 7) derives the family of Croesus from one Alcaeus, and. Diodorus (iv. 31) from one Cleolaus, while he calls the son of Heracles and Omphale Larmus, and others Laomedes. (Anton. Lib. 2; Palacphat. de Incred. 45.)
Πρώτος Ηρακλείδης βασιλιάς στις Σάρδεις.
ΤΕΥΘΡΑΝΙΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Son of Herakles by Auge, exposed on Mount Parthenius and suckled by doe, crosses to Asia with Arcadians, attacks Greek army in Mysia, adopted by Teuthras, prince of Mysia, and succeeds to the princedom, king of the Mysians, chases the Greek invaders, fights Achilles, wounded by Achilles, healed by Achilles with the rust of his spear, shows the Greeks the way to Troy, slays Thersander, dedicates bronze bowl to Apollo, mentioned in hymns at Pergamus, sacrifices offered to him at Pergamus, statue on Mt. Helicon, represented in gable of temple of Athena Alea at Tegea, father of Eurypylus.
Perseus Project Index. Total results on 28/3/2001: 85 for Telephos, 94 for Telephus.
ΦΡΥΓΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
King of Phrygia, son of Zeus, and father of Pelops and Niobe
Βασιλιάς της Φρυγίας, γιος του Γορδία, ιδρυτής της Αγκυρας.
Midaσ. The son of Gordius and Cybele. He was the wealthy but
effeminate king of Phrygia, a pupil of Orpheus, and a great patron of the worship
of Dionysus. His wealth is alluded to in a story connected with his childhood,
for it is said that while a child, ants carried grains of wheat into his mouth
to indicate that one day he should be the richest of all mortals. Midas was introduced
into the satyric drama of the Greeks, and was represented with the ears of a Satyr,
which were afterwards lengthened into the ears of an ass. He is said to have built
the town of Ancyra, and as king of Phrygia he is called Berecynthius heros.
There are several stories connected with Midas, of which the
following are the most celebrated: Silenus, the companion and teacher of Dionysus,
had gone astray in a state of intoxication, and was caught by country people in
the rose-gardens of Midas. He was bound with wreaths of flowers and led before
the king. These gardens were in Macedonia, near Mount Bermion or Bromion, where
Midas was king of the Bruges, with whom he afterwards emigrated to Asia, where
their name was changed into Phryges. Midas received Silenus kindly; and, after
treating him with hospitality, he led him back to Dionysus, who allowed Midas
to ask a favour of him. Midas in his folly desired that all things which he touched
should be changed into gold. The request was granted; but as even the food which
he touched became gold, he implored the god to take his favour back. Dionysus
accordingly ordered him to bathe in the source of Pactolus near Mount Tmolus.
This bath saved Midas, but the river from that time had an abundance of gold in
its sand.
Midas, who was himself related to the race of Satyrs, once
had a visit from a Satyr, who indulged in all kinds of jokes at the king's expense.
Thereupon Midas mixed wine in a well; and when the Satyr had drunk of it, he fell
asleep and was caught. This well of Midas was at different times assigned to different
localities. Xenophon places it in the neighbourhood of Thymbrium and Tyraeum,
and Pausanias at Ancyra. Once when Pan and Apollo were engaged in a musical contest
on the flute and lyre, Midas was chosen to decide between them. The king decided
in favour of Pan, whereupon Apollo changed his ears into those of an ass. Midas
contrived to conceal them under his Phrygian cap, but the servant who used to
cut his hair discovered them. The secret so much harassed this man that, as he
dared not betray it to a human being, he dug a hole in the earth, and whispered
into it, "King Midas has ass's ears." He then filled the hole up again,
and his mind was relieved. But on the same spot a reed grew up, which in its whispers
betrayed the secret. Midas is said to have killed himself by drinking the blood
of an ox.
A tomb found at Dogan-lu, in Phrygia, is called "the tomb
of Midas" from the one legible word, midai, upon it.
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
ΔΙΔΥΜΑ (Αρχαίο ιερό) ΤΟΥΡΚΙΑ
Οι γενάρχες των Βραγχιδών, ιερέων του τεμένους στα Δίδυμα.
Branchus (Branchos), a son of Apollo or Smicrus of Delphi. His mother, a Milesian woman, dreamt at the time she gave birth to him, that the sun was passing through her body, and the seers interpreted this as a favourable sign. Apollo loved the boy Branchus for his great beauty, and endowed him with prophetic power, which he exercised at Didyma, near Miletus. Here he founded an oracle, of which his descendants, the Branchidae, were the priests, and which was held in great esteem, especially by the lonians and Aeolians. (Herod. i. 157; Strab. xiv., xvii.; Lutat. ad Stat. Theb. viii. 198; Conon, Narrat. 33; Luc. Dial. Deor. 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
ΦΡΥΓΙΑ (Αρχαία χώρα) ΤΟΥΡΚΙΑ
Πατέρας του Μίδα (Παυσ. 1,4,5).
Gordius, (Gordios). An ancient king of Phrygia, and father of Midas, but originally a poor peasant. Internal disturbances having broken out in Phrygia, an oracle informed the inhabitants that a wagon would bring them a king, who would put an end to their troubles. Shortly afterwards Gordius suddenly appeared riding in his wagon in the assembly of the people, who at once acknowledged him as king. Gordius, out of gratitude, dedicated his chariot to Zeus, in the acropolis of Gordium. The pole was fastened to the yoke by a knot of bark; and an oracle declared that whosoever should untie the knot should reign over all Asia. Alexander, on his arrival at Gordium, cut the knot with his sword, and applied the oracle to himself.
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
ΕΡΥΘΡΑΙ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Ψαράς που είδε σε όνειρο τον τρόπο με τον οποίο θα τραβούσαν οι κάτοικοι της πόλης τη σχεδία του Ηρακλή στη στεριά (Παυσ. 7,5,7).
ΜΙΛΗΤΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Κόρη του Μιλήτου που οι Νύμφες μεταμόρφωσαν σε πηγή κοντά στην Εφεσο όταν πήγε να αυτοκτονήσει εξαιτίας ανεπίτρεπτου έρωτα (Εκδ. Αθηνών, Παυσανίου Περιήγησις, τόμ. 4, σελ. 43, σημ. 7). Στο δρόμο προς τη Βιβλίδα υπήρχε βωμός του Ελικώνιου Ποσειδώνα (Παυσ. 7,24,5).
The daughter of Miletus and Tragasia who lived on Crete.
Her brother was called Caunus.
Byblis fell in love with her brother and was prepared to do anything
to get him. She wrote him a long letter, where she declared her love, and gave
examples of couples amongst the gods that were brothers and sisters as well.
Caunus was disgusted and left Crete
to get away from his love sick sister. Byblis followed him, though, and stalked
him through Caria and Lycia
and many other countries.
When she arrived in Phoenicia
her tears had dissolved her, and she turned into a spring. The city where the
spring was was named Byblis.
This text is cited Sept 2003 from the In2Greece URL below.
Biblis, Byblis: Perseus Project Index.
ΘΕΜΙΣΚΥΡΑ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Κατάγονταν από το Θερμόδωντα και έκαναν εκστρατεία κατά των Αθηναίων και του Θησέα, γνωστή ως Αμαζονομαχία. Τιμούσαν την Εφεσία Αρτεμη.
ΑΘΥΜΒΡΑ (Αρχαία πόλη) ΚΑΡΙΑ
Athymbrus (Athumbros), Athymbradus (Athumbrados), and Hybrelus (Hrdrelos), three brothers,
who came from Lacedaemon, and founded cities in Lydia, which were called by their
names. These cities were afterwards deserted by their inhabitants, who founded
together the town of Nysa, whence the latter regarded Athymbrus as its founder
(Strab. xiv.; Steph. Byz. s.v. Athumbra).
ΒΥΖΑΝΤΙΟΝ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Byzas (Buzas), a son of Poseidon and Ceroessa, the daughter of Zeus and Io. He
was believed to be the founder of Byzantium. (Steph. Byz. s. v.; Diod. iv. 49.)
This transplantation of the legend of Io to Byzantium suggests the idea, that
colonists from Argos settled there. The leader of the Megarians, who founded Byzantium
in n. c. 658, was likewise called Byzas. (Muller, Dor. i. 6.9)
ΕΡΥΘΡΑΙ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
Η παράδοση των Ερυθραίων έλεγε ότι κατάγονταν από την Κρήτη, απ' όπου είχαν έρθει με οικιστή τον Ερυθρο, γιο του Ραδάμανθυ (Παυσ. 7,3,7).
Erythrus. A son of Rhadamanthus, who led the Erythraeans from Crete to the Ionian Erythrae. (Paus. vii. 3.4.) There are two other mythical personages of the name of Erythrus, or Erythrius, from whom the Boeotian Erythrae, and the Erythraean Sea, are said to have received their names respectively. (Eustath. ad Hom. p. 267; Steph. Byz. s. v. Eruthra; Curtius, viii. 9.)
ΚΙΟΣ (Αρχαία πόλη) ΤΟΥΡΚΙΑ
And when Cius, who was also a companion of Heracles and with him on the voyage (of Argonauts), returned from Colchis, he stayed here and founded the city which was named after him.
Cios (Kios), a son of Olympus, from whom Cios (Prusa) on the Propontis derived its name, as he was believed to have led thither a band of colonists from Miletus (Schol. ad Theocrit. xiii. 30; ad Apollon. Rhod. i. 1177). Strabo (xii.) calls him a companion of Heracles who founded Cios on his return from Colchis.
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