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Listed 21 sub titles with search on: Homeric world for destination: "RODOS Island DODEKANISSOS".

Homeric world (21)

Greeks of the Homeric Catalogue of Ships

Trojan War

Rhodes participated in the Trojan War with 9 ships from Lindos, Ialysus and Cameirus under the leadership of Tlepolemus (Il. 2.653).

Greek leaders in the Trojan War

Tlepolemus & Polyxo

Tlepolemus, son of Heracles and Astyoche, killed inadvertently his uncle Licimnius and took refuge in Rhodes. There, he became king and led the Rhodians with 9 ships against Troy (Il. 2.653). He was slain by Sarpedon (Il. 5.655).

Tlepolemus (Tlepolemos), a son of Heracles by Astyoche, daughter of Phylas, or by Astydamia, daughter of Amyntor. He was king of Argos, but, after slaying his uncle Licymnius, he was obliged to take to flight, and, in conformity with the command of an oracle, he settled in Rhodes, where he built the towns of Lindos, Ialysus, and Camirus. He joined the Greeks in the Trojan War with nine ships, but was slain by Sarpedon.

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

Polyxo, an Argive woman, married to Tlepolemus, son of Heracles, followed her husband to Rhodes, where, according to some traditions, she is said to have put to death the celebrated Helen.


Astydameia (Astudameia), a daughter of Amyntor, king of the Dolopians in Thessaly, by Cleobule. She became by Heracles the mother of Tlepolemus (Pind. Ol. vii. 24, with the Schol.). Other accounts differ from Pindar, for Hyginus (Fab. 162) calls the mother of Tlepolemus Astyoche, and Apollodorus (ii. 7.8) calls the son of Astydameia Ctesippus.

Gods & demigods

Helius (Sun) & Perse

He was the son of Hyperion (Od. 12.176), father of Aetes and Circe by Perse, daughter of Oceanus (Od. 10.136), and of Phaethusa and Lampetie by the nymph Neaera, who were the shepherdesses of the kine of Helios in Thrinacia (Od. 12.132).

Helios revealed to Hephaestus the secret meetings of his wife Aphrodite with Ares (Od. 8.271) and in the passage 19.197 of the Iliad a boar is sacrificed to him. Also, people used to call on him at their oaths (Il. 3.277).

Helios. In Greek mythology, the Sungod, son of the Titan Hyperion (whose name he bears in Homer) and the Titaness Thea; brother of Selene (the Moon) and Eos (Dawn). The poets apply the name Titan to him in particular, as the offspring of Titans. He is-represented as a strong and beautiful god, in the bloom of youth, with gleaming eyes and waving locks, and a crown of rays upon his head. In the morning he rises from a lovely bay of the Ocean in the farthest East, where the Aethiopians dwell. To give light to gods and men he climbs the vault of heaven in a chariot drawn by four snow-white horses, breathing light and fire; their names are Eoos, Aethiops, Bronte, and Sterope. In the evening he sinks with his chariot into the Ocean, and while he sleeps is carried round along the northern border of the earth to the East again in a golden boat, shaped like a bowl, the work of Hephaestus. He is called Phaethon, from the brilliant light that he diffuses; he is the All-seer (Panoptes), because his rays penetrate everywhere. He is revealer of all that is done on earth; it is he who told Hephaestus of the intrigue of Ares and Aphrodite, and showed Demeter who had carried off her daughter. He was accordingly invoked as a witness to oaths and solemn protestations.
   On the island of Trinacria (Sicily) he had seven flocks of sheep and seven herds of cattle, fifty in each. It was his pleasure, on his daily journey, to look down upon them. Their numbers were not to be increased or diminished; for if this was done, his wrath was terrible. In the 700 sheep and oxen the ancients recognized the 700 days and nights of the lunar year. The flocks were tended by Phaethusa (the goddess of light) and Lampetie (the goddess of shining), his daughter by Neaera. By the ocean Nymph Perse or Perseis he was father of Aeetes, Circe, and Pasiphae, by Clymene the father of Phaethon, and Augeas was also accounted his son. His children had the gleaming eyes of their father.
   After the time of Euripides, or thereabouts, the all-seeing Sun-god was identified with Apollo, the god of prophecy. Helios was worshipped in many places, among which may be mentioned Corinth and Elis. The island of Rhodes was entirely consecrated to him. Here an annual festival (Halia) was held during the summer in his honour, with chariot-racing and contests of music and gymnastics; and four consecrated horses were thrown into the sea as a sacrifice to him. In B.C. 278 a colossal bronze statue by Chares of Lindus was erected to him at the entrance of the harbour of Rhodes. Herds of red and white cattle were, in many places, kept in his honour. White animals, and especially white horses, were sacred to him; among the birds the cock, and among trees the white poplar.
   The Latin poets identified Helios with the Sabine deity Sol, who had an ancient place of worship on the Quirinal at Rome, and a public sacrifice on the 8th of August; but it was the introduction of the ritual of Mithras which first brought the worship of the sun into prominence in Rome.

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

Helios (or Eelios), that is, the sun, or the god of the sun. He is described as the son of Hyperion and Theia, and as a brother of Selene and Eos. (Hom. Od. xii. 176, 322, Hymn. in Min. 9, 13; Hes. Theog. 371, &c.) From his father, he is frequently called Hyperionides, or Hyperion, the latter of which is an abridged form of the patronymic, Hyperionion. (Hom. Od. xii. 176, Hymn. in Cer. 74; Hes. Theog. 1011; Hom. (Od. i. 24, ii. 19, 398, Hymn. in Apoll. Pyth. 191.) In the Homeric hymn on Helios, he is called a son of Hyperion and Euryphaessa. Homer describes Helios as giving light both to gods and men: he rises in the east from Oceanus, though not from the river, but from some lake or bog (limne) formed by Oceanus, rises up into heaven, where he reaches the highest point at noon time, and then he descends, arriving in the evening in the darkness of the west, and in Oceanus. (Il. vii. 422, Od. iii. 1, &c., 335, iv. 400, x. 191, xi. 18, xii. 380.) Later poets have marvellously embellished this simple notion: they tell of a most magnificent palace of Helios in the east, containing a throne occupied by the god, and surrounded by personifications of the different divisions of time (Ov. Met. ii. 1, &c.); and while Homer speaks only of the gates of Helios in the west, later writers assign to him a second palace in the west, and describe his horses as feeding upon herbs growing in the islands of the blessed. (Nonn. Dionys. xii. 1, &c.; Athen. vii. 296; Stat. Theb. iii. 407.) The points at which Helios rises and descends into the ocean are of course different at the different seasons of the year; and the extreme points in the north and south, between which the rising and setting take place, are the tropai eelioio. (Od. xv. 403; Hes. Op. et Dies, 449, 525.) The manner in which Helios during the night passes front the western into the eastern ocean is not mentioned either by Homer or Hesiod, but later poets make him sail in a golden boat round one-half of the earth, and thus arrive in the east at the point from which he has to rise again. This golden boat is the work of Hephaestus. (Athen. xi. 469; Apollod. ii. 5.10; Eustath. ad Hom.) Others represent him as making his nightly voyage while slumbering in a golden bed. (Athen. xi. 470.) The horses and chariot with which Helios makes his daily career are not mentioned in the Iliad and Odyssey, but first occur in the Homeric hymn on Helios (9, 15; comp. in Merc. 69, in Cer. 88), and both are described minutely by later poets. (Ov. Met. ii. 106, &c.; Hygin. Fab. 183; Schol. ad Eurip. Pholen. 3 ; Pind. Ol. vii. 71.)
  Helios is described even in the Homeric poems as the god who sees and hears every thing, but, notwithstanding this, he is unaware of the fact that the companions of Odysseus robbed his oxen, until he was informed of it by Lampetia. (Od. xii. 375.) But, owing to his omniscience, he was able to betray to Hephaestus the faithlessness of Aphrodite, and to reveal to Demeter the carrying off of her daughter. (Od. viii. 271, Hymn. in Cer. 75, &c., in Sol. 10; comp. Soph. Ajax, 847, &c.) This idea of Helios knowing every thing, which also contains the elements of his ethical and prophetic nature, seems to have been the cause of Helios being confounded and identified with Apollo, though they were originally quite distinct; and the identification was, in fact, never carried out completely, for no Greek poet ever made Apollo ride in the chariot of Helios through the heavens, and among the Romans we find this idea only after the time of Virgil. The representations of Apollo with rays around his head, to characterise him as identical with the sun, belong to the time of the Roman empire.
  The island of Thrinacia (Sicily) was sacred to Helios, and he there had flocks of oxen and sheep, each consisting of 350 heads, which never increased or decreased, and were attended to by his daughters Phaetusa and Lampetia. (Hom. Od. xii. 128. 261, &c.; Apollon. Rhod. iv. 965, &c.) Later traditions ascribe to him flocks also in the island of Erytheia (Apollod. i. 6.1; comp. ii. 5.10 ; Theocrit. xxv. 130), and it may be remarked in general, that sacred flocks, especially of oxen, occur in most places where the worship of Helios was established. His descendants are very numerous, and the surnames and epithets given him by the poets are mostly descriptive of his character as the sun. Temples of Helios (elieia) seem to have existed in Greece at a very early time (Hom. Od. xii. 346), and in later times we find his worship established in various places, as in Elis (Paus. vi. 25.5), at Apollonia (Herod. ix. 93), Hermione (Paus. ii. 34.10), in the acropolis of Corinth (ii. 4.7; comp. ii. 1.6), near Argos (ii. 18.3), at Troezene (ii. 31.8), Megalopolis (viii. 9. ยง 2, 31.4), and several other places, especially in the island of Rhodes, where the famous colossus of Rhodes was a representation of Helios: it was 70 cubits in height, and, being overthrown by an earthquake, the Rhodians were commanded by an oracle not to erect it again. (Pind. Ol. vii. 54, &c.; Strab. xiv. p. 652; Plin. H. N. xxxiv. 7, 17.) The sacrifices offered to Helios consisted of white rams, boars, bulls, goats, Lambs, especially white horses, and honey. (Hom. Il. xix. 197; Eustath. ad Hom.; Hygin. Fab. 223; Paus. iii. 20.5; Herod. i. 216; Strab. xi. 513.) Among the animals sacred to him, the cock is especially mentioned. (Paus. v. 25.5.) The Roman poets, when speaking of the god of the sun (Sol), usually adopt the notions of tile Greeks, but the worship of Sol was introduced also at Rome, especially after the Romans had become acquainted with the East, though traces of the worship of the sun and moon occur at a very early period. (Varro, de Ling. Lat. v. 74; Dionys. ii. 50; Sext. Ruf. Reg. Urb. iv.) Helios was represented on the pedestal of the Olympian Zeus, in the act of ascending his chariot (Paus. v. 11.3), and several statutes of him are mentioned (vi. 24.5, viii. 9.2, 31.4); he was also represented riding in his chariot, drawn by four horses. (Plin. H. N. xxxiv. 3, 19; comp. Hirt, Mythol. Bilderb. i. 35.)

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

Perse. The daughter of Oceanus and wife of Helios, by whom she became the mother of Aeetes and Circe (Odyss. ix. 139; Theog. 356, 956). Others speak of her as also the mother of Perses and Pasiphae

Neaera (Neaira). The name of several nymphs and maidens mentioned by the poets. (one of them wife of Helius)


Lampetia (Lampetie), a daughter of Helios by the nymph Neara. After her birth she and her sister Phaetusa were carried to Sicily, in order there to watch over the herds of their father. Some call Lampetia a sister of Phaeion. (Hom. Od. xii. 132, &c., 374, &c.; Propert. iii. 12, 29; Hygin. Fab. 154; Ov. Met. ii. 349.)

Eos (Dawn, Aurora)

The goddess of morning, wife of Tithonus and mother of Memnon (Il. 11.1, Od. 4.188). She lived in the island of Aeaea (Od. 12.3) and snatched away Orion and Cletus by because of their beauty (Od. 5.121, 15.250).


The Greek name of Aurora, the goddess of morning, whence the epithet Eous is applied to all the eastern parts of the world (Ovid, Fast.iii. 406). She was the daughter of Hyperion and Thia or Euryphassa. At the close of each night she arose from the couch of her consort Tithonus and, drawn on a chariot by the steeds Lampus and Phaeton, ascended to heaven from the river Oceanus to announce the coming of the sun to gods and mortals. In Homer she accompanies the sun on his course, and in the tragic poets is identified with Hemera or the Day. For her relations with Cephalus, Orion , and Tithonus, see the respective articles. By the last named she had Memnon; and by Astraeus, she had Zephyrus, Boreas, Notus, and Hesperus.

This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited March 2004 from The Perseus Project URL below, which contains interesting hyperlinks

Eos, in Latin Aurora, the goddess of the morning red, who brings up the light of day from the east. She was a daughter of Hyperion and Theia or Euryphassa, and a sister of Helios and Selene (Hes. Theog. 371, &c.; Hom. Hymn in Sol. ii.). Ovid (Met. ix. 420, Fast. iv. 373) calls her a daughter of Pallas. At the close of night she rose front the couch of her beloved Tithonus, and on a chariot drawn by the swift horses Lampus and Phaeton she ascended up to heaven from the river Oceanus, to announce the coming light of the sun to the gods as well as to mortals (Hom. Od. v. 1, &c., xxiii. 244; Virg. Aen. iv. 129, Georg. i. 446; Hom. Hymn in Merc. 185; Theocrit. ii. 148, xiii. 11). In the Homeric poems Eos not only announces the coming Helios, but accompanies him throughout the day, and her career is not complete till the evening; hence she is sometimes mentioned where one would have expected Helios (Od. v. 390, x. 144); and the tragic writers completely identify her with Hemera, of whom in later times the same myths are related as of Eos (Paus. i. 3.1, iii. 18.7). The later Greek and the Roman poets followed, on the whole, the notions of Eos, which Homer had established, and the splendour of a southern aurora, which lasts much longer than in our climate, is a favourite topic with the ancient poets. Mythology represents her as having carried off several youths distinguished for their beauty. Thus she carried away Orion, but the gods were angry at her for it, until Artemis with a gentle arrow killed him (Hom. Od. v. 121). According to Apollodorus (i. 4.4) Eos carried Orion to Delos, and was ever stimulated by Aphrodite. Cleitus, the son of Mantius, was carried by Eos to the seats of the immortal gods (Od. xv. 250), and Tithonus, by whom she became the mother of Emathion and Memnon, was obtained in like manner. She begged of Zeus to make him immortal, but forgot to request him to add eternal youth. So long as lie was young and beautiful, she lived with him at the end of the earth, on the banks of Oceanus ; and when he grew old, she nursed him, until at length his voice disappeared and his body became quite dry. She then locked the body up in her chamber, or metamorphosed it into a cricket (Hom. Hymn. in Ven. 218, &c.; Horat. Carm. i. 22. 8, ii. 16. 30; Apollod. iii. 12.4; Hes. Theog. 984; Serv. ad Virg. Georg. i. 447, iii. 328, Aen. iv. 585). When her son Memnon was going to fight against Achilles, she asked Hephaestus to give her arms for him, and when Memnon was killed, her tears fell down in the form of morning dew (Virg. Aen. viii. 384). By Astraeus Eus became the mother of Zephyrus, Boreas, Notus, Heosphorus, and the other stars (Hesiod. Theog. 378). Cephalus was carried away by her from the summit of mount Hymetttus to Syria, and by him she became the mother of Phaeton or Tithonus, the father of Phaeton; but afterwards she restored her beloved to his wife Procris (Hes. Theog. 984; Apollod. iii. 14.3; Paus. i. 3.1; Ov. Met. vii. 703, &c.; Hygin. Fab 189). Eos was represented in the pediment of the kingly stoa at Athens in the act of carrying off Cephalus, and in the same manner she was seen on the throne of the Amyclaean Apollo (Paus. i. 3.1, iii. 18.7). At Olympia she was represented in the act of praying to Zeus for Memnon (v. 22. 2). In the works of art still extant, she appears as a winged goddess or in a chariot drawn by four horses.

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


Hyperion (Huperion), a Titan, a son of Uranus and Ge, and married to his sister Theia, or Euryphaessa, by whom he became the father of Helios, Selene, and Eos (Hes. Theog. 134, 371, &c.; Apollod. i. 1.3, 2.2.) Homer uses the name in a patronymic sense applied to Helios, so that it is equivalent to Hyperionion or Hyperionides; and Homer's example is imitated also by other poets (Hom. Od. i. 8, xii. 132, Il. viii. 480; Hes. Theog. 1011; Ov. Met. xv. 406). Apolldorus dorus (iii. 12.5) mentions a son of Priam of the name of Hyperion.

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