Listed 41 sub titles with search on: Homeric world for wider area of: "VOLOS Municipality MAGNESSIA" .
PELION (Mountain) MAGNESSIA
According to Homer, the Centaurs were wild and "mountain-dwelling" people of Thessaly (Il. 1.268, 11.832).
Centauri (Kentauroi) a Thessalian race fabled to have been half men, half horses.
The Centaurs and Lapithae are two mythical tribes, which are always mentioned
together. The former are spoken of twice in the Iliad under the appellation of
"wildcreatures" (Pheres), and once under their proper name. We also
find the name Kentauroi in the Odyssey. They seem to have been a rude mountain-tribe,
dwelling on and about Mount Pelion. It is very doubtful whether Homer and Hesiod
conceived them to be of a mingled form, as they were subsequently represented.
In the fight of the Centaurs and Lapithae depicted on the shield of Heracles,
the latter appear in panoply fighting with spears, while the former wield pine
clubs. Pindar is the earliest poet extant who expressly describes them as semiferine.
According to him (Pyth. ii. 78 foll.), the offspring of Ixion and the cloud, was
a son named Centaurus, who, when grown up, wandered about the foot of Mount Pelion,
where he united with the Magnesian mares, who brought forth the Centaurs -a race
partaking of the form of both parents, their lower parts resembling their dams,
and their upper parts their sire. The common account makes the Centaurs to have
been the immediate offspring of Ixion and the cloud. By his wife Dia, Ixion had
a son named Pirithous, who married Hippodamia, daughter of Adrastus, king of Argos.
The chiefs of his own tribe, the Lapithae, were all invited to the wedding, as
were also the Centaurs, who dwelt in the neighbourhood of Pelion. Theseus, Nestor
, and other strangers were likewise present. At the feast, Eurytion, one of the
Centaurs, becoming intoxicated with the wine, attempted to offer violence to the
bride; the other Centaurs followed his example, and a dreadful conflict arose,
in which several of them were slain. The Centaurs were finally driven from Pelion,
and obliged to retire to other regions.
According to the earliest version of this legend, Eurytion, the Centaur,
being invited to the mansion of Pirithous, became intoxicated, and behaved so
ill to the women that the heroes rose, and, dragging him to the door, cut off
his ears and nose, which was the occasion of the "strife between the Centaurs
and men" ( Od.xxi. 295 foll.). When Heracles was on his way to hunt the Erymanthian
boar, he was entertained by the Centaur Pholus; and this gave rise to a conflict
between him and the other Centaurs, which terminated in the total discomfiture
of the latter.
The most celebrated of the Centaurs was Chiron, the son of Cronus
by the nymph Philyra.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Centauri (Kentauroi), that is, the bullkillers, are according to the earliest accounts a race of men who inhabited the mountains and forests of Thessaly. They are described as leading a rude and savage life, occasionally carrying off the women of their neighbours, as covered with hair and ranging over their mountains like animals. But they were not altogether unacquainted with the useful arts, as in the case of Cheiron (Hom. Il. i. 268, ii. 743, in which passages they are called pheres, that is, Deres, Od. xxi. 295, &c.; Hesiod. Scut. Herc. 104, &c.). Now, in these earliest accounts, the centaurs appear merely as a sort of gigantic, savage, or animal-like beings; whereas, in later writers, they are described as monsters (hippocentaurs), whose bodies were partly human and partly those of horses. This strange mixture of the human form with that of a horse is accounted for, in the later traditions, by the history of their origin. Ixion, it is said, begot by a cloud Centaurus, a being hated by gods and men, who begot the hippocentaurs on mount Pelion, by mixing with Magnesian mares (Pind. Pyth. ii. 80, &c.). According to Diodorus (iv. 69; comp. Hygin. Fab. 33), the centaurs were the sons of Ixion himself by a cloud; they were brought up by the nymphs of Pelion, and begot the Hippocentaurs by mares. Others again relate, that the centaurs were the offspring of Ixion and his mares; or that Zeus, metamorphosed into a horse, begot them by Dia, the wife of Ixion (Serv. ad Aen. viii. 293; Nonn. Dionys. xvi. 240, xiv. 193). From these accounts it appears, that the ancient centaurs and the later hippocentaurs were two distinct classes of beings, although the name of centaurs is applied to both by ancient as well as modern writers.
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
A Centaur, who was a son of Cronus by Philyra and well-known for his medical and augural competence. He was also the teacher of Achilles (Il. 4.219, 11.831, 16.143, 19.390).
Chiron (Cheiron). The most celebrated of the Centaurs, and son of Cronos and the nymph Philyra. Dreading the jealousy of his wife, Rhea, the god is said to have transformed Philyra into a mare, and himself into a steed; and the offspring of this union was Chiron, half man and half horse. This legend first appeared in the poem of the Gigantomachia, and it is also noticed by Pindar (Pyth. iii. 1, foll.). Probably the praise of Chiron by Homer (Il.xi. 832), for his love of justice, led to the view of him as the offspring of the god who ruled over the golden race of men. To Chiron was intrusted the rearing and educating of Iason and his son Medeus, Heracles, Aesculapius, and Achilles. Besides his knowledge of the musical art, which he imparted to his heroic pupils, he was also skilled in surgery, which he taught to the last two of this number. In the contest between Heracles and the Centaurs, Chiron was accidentally wounded in the knee by one of the arrows of the hero. Grieved at this unhappy event, Heracles ran up, drew out the arrow, and applied to the wound a remedy given by Chiron himself. But in vain; the venom of the hydra was not to be overcome. Chiron retired to his cave longing to die, but unable on account of his immortality, till, on his expressing his willingness to die for Prometheus, he was released by death from his misery. According to another account, he was, on his prayer to Zeus for relief, raised to the sky and made the constellation of Sagittarius. Chiron was the husband of Nais or Chariclo, and their daughter Eudeis was the mother of Peleus ( Apollod.xiii. 12). In art, Chiron is represented as of a noble and intellectual cast of countenance; while the other Centaurs exhibit brutal and sensual traits.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Cheiron, the wisest and justest of all the centaurs (Hom. Il. xi. 831). He was the instructor of Achilles, whose father Peleus was a friend and relative of Cheiron, and received at his wedding with Thetis the heavy lance which was subsequently used by Achilles (Il. xvi. 143, xix. 390). According to Apollodorus (i. 2.4), Cheiron was the son of Cronus and Philyra. He lived on mount Pelion, from which he, like the other centaurs, was expelled by the Lapithae; but sacrifices were offered to him there by the Magnesians until a very late period, and the family of the Cheironidae in that neighbourhood, who were distinguished for their knowledge of medicine, were regarded as his descendants (Plut. Sympos. iii. 1). Cheiron himself had been instructed by Apollo and Artemis, and was renowned for his skill in hunting, medicine, music, gymnastics, and the art of prophecy (Xen. Cyneg. 1; Philostr. Her. 9, Icon. ii. 2; Pind. Pyth. ix. 65). All the most distinguished heroes of Grecian story are, like Achilles, described as the pupils of Cheiron in these arts. His friendship with Peleus, who was his grandson, is particularly celebrated. Cheiron saved him from the hands of the other centaurs, who were on the point of killing him, and he also restored to him the sword which Acastus had concealed (Apollod. iii. 13.3, &c.). Cheiron further informed him in what manner he might gain possession of Thetis, who was doomed to marry a mortal. He is also connected with the story of the Argonauts, whom he received kindly when they came to his residence on their voyage, for many of the heroes were his friends and pupils (Apollon. Rhod. i. 554; Orph. Argon. 375, &c.). Heracles too was connected with him by friendship; but one of the poisoned arrows of this hero was nevertheless the cause of his death, for during his struggle with the Erymanthian boar, Heracles became involved in a fight with the centaurs, who fled to Cheiron, in the neighbourhood of Malea. Heracles shot at then, and one of his arrows struck Cheiron, who, although immortal, would not live any longer, and gave his immortality to Prometheus. According to others, Cheiron, in looking at one of the arrows, dropped it on his foot, and wounded himself (Ovid. Fast. v. 397; Hygin. Poet. Astr. ii. 38). Zeus placed Cheiron among the stars. He had been married to Nais or Chamclo, [p. 693] and his daughter Endeis was the mother of Pelcus (Apollod. iii. 12.6). Cheiron is the noblest specimen of a combination of the human and animal forms in the ancient works of art; for while the centaurs generally express the sensual and savage features of a man combined with the strength and swiftness of a horse, Cheiron, who possesses the latter likewise, combines with it a mild wisdom. He was represented on the Amyclaean throne of Apollo, and on the chest of Cypselus (Paus. iii. 18.7, v. 19.2). Some representations of him are still extant, in which young Achilles or Erotes are riding on his back.
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
Chariclo, the wife of the centaur Cheiron, and mother of Carystus. She was a daughter of Apollo, and according to others of Perses or of Oceanus. (Schol. ad Pind. Pyilh. iv. 181; Ov. Met. ii. 636.)
A centaur, who carried off the wife of Peirithous (Od. 21.295, also see Paus. 5,10, 8).
Eurytion, a centaur who took to flight during the fight of Heracles with the centaurs; but he was afterwards killed by Heracles in the dominions of Dexamenus, whose daughter Eurytion was on the point of making his wife. (Apollod. ii. 5.4, &c.; comp. Diod. iv. 33; Hygin. Fab. 31). Two other mythical personages of this name are mentioned by Apollodorus (ii. 5.10) and Virgil. (Aen. v. 495, &c.)
ORMINION (Ancient city) VOLOS
He was son of Euaemon and king of the thessalian city of Ormenius, who participated in the Trojan War with 40 ships (Il. 2.736, 5.76).
Eurypylus, (Eurupulos). A son of Euaemon and Ops. (Hygin. Fab. 81.) He appears in the different traditions about him, as a hero of Ormenion, or Hyria, or as a king of Cyrene. In the Iliad he is represented as having led the men of Ormenion and other places to Troy with forty ships, and he is one of those who offer to fight with Hector. (ii. 734, vii. 167.) He slew many a Trojan, and when he himself was wounded by Paris, he was nursed and cured by Patroclus. (xi. 841, xv. 390; comp. Apollod. iii. 10.8 ; Hygin. Fab. 97; Ov. Met. xiii. 357.) According to a genealogy of the heroes of Ormenion he was a son of Hyperochus, and the father of Ormenus. (Schol. ad. Pind. Ol. vii. 42.) Among the heroes of Hyria, he is mentioned as a son of Poseidon and Celaeno, and went to Libya before Cyrene who fought against the lion that attacked his flocks, and in Libya he became connected with the Argonauts. (Schol. ad Apollon. Rhod. iv. 1561; Tzetz. ad Lycoph. 902.) He is said to have been married to Sterope, the daughter of Helios, by whom he became the father of Lycaon and Leucippus. (Schol. ad Pind. Pyth. iv. 57; Tzetz. ad Lycoph. 886.) The tradition which connects him with the legends about Dionysus, is given under Aesymnetes, and Eurypylus as connected with Dionysus, dedicated a sanctuary to Soteria at Patrae (Paus. vii. 21.2), which also contained a monument of him, and where sacrifices were offered to him every year after the festival of Dionysus (vii. 19.1, 3, ix. 41.1.) From Pausanias we learn that Eurypylus was called by some a son of Dexamenus. (Comp. Muller, Orchom., 2nd edit.)
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
Eurypylus. Son of Euaemon, king of Ormenium in Thessaly, one of the suitors of Helen. He was among the bravest of the Greek heroes who fought before Troy, and of his own accord offered to engage Hector in single combat. In the later story he appears in connection with the worship of Dionysus. At the division of the Trojan spoil he received an image of Dionysus, made by Hephaestus and presented to Dardanus. This had been kept in a chest as a Palladium. When Eurypylus opened the chest and beheld the image he fell into a madness. The Delphic oracle promised that he should be healed if he dedicated the image in a spot where men offered barbaric sacrifices. Accordingly he dedicated it at Aroe in Achaea, where an offering of the finest youth and fairest virgin was made annually to Artemis. The bloody act was abolished, and the milder service of Dionysus introduced in its place.
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
GLAFYRES (Ancient city) VOLOS
Glaphyrae, a city of Thessaly, belonged to the territory of Eumelus and is listed in the Homeric Catalogue of Ships (Il. 2.712).
IOLKOS (Ancient city) VOLOS
Iolcus, which the poet calls "well-built" and "spacious", belonged to the territory of Eumelus and is listed in the Homeric Catalogue of Ships. There was also the residence of king Pelias (Il. 2.712, Od. 11.256).
ORMINION (Ancient city) VOLOS
Ormenius belonged to the territory of Eurypylus and is listed in the Homeric Catalogue of Ships (Il. 2.734).
PYRASSOS (Ancient city) VOLOS
Pyrasus belonged to the territory of Protesilaus and is listed in the Homeric Cataloguer of Ships. There was a sanctuary of Demeter (Il. 2.695).
IOLKOS (Ancient city) VOLOS
He was the son of Aeson by Polymede, leader of the Argonautic expedition (Od. 12.69 etc.), who, during his voyage to Colchis, went to Lemnos and became the father of Euneus by Hypsipyle (Il. 7.469).
Iason. Son of Aeson and Polymede or Alcimede. He was the celebrated leader of the Argonauts. His father, Aeson, who reigned at Iolcus in Thessaly, was deprived of the kingdom by his half-brother Pelias, who attempted to take the life of the infant Iason. He was saved by his friends, and intrusted to the care of the centaur Chiron. When he had grown up he came to Iolcus, and demanded the kingdom, which Pelias promised to surrender to him, provided he brought the golden fleece, which was in the possession of King Aeetes in Colchis, and was guarded by an ever-watchful dragon. Iason willingly undertook the enterprise, and set sail in the ship Argo, accompanied by the chief heroes of Greece. He obtained the fleece with the assistance of Medea, whom he made his wife, and along with whom he returned to Iolcus. The history of his exploits on this enterprise is related elsewhere. (See Argonautae.) In order to avenge the death of his father, who had been slain by Pelias during his absence, Medea, at the instigation of Iason, persuaded the daughters of Pelias to cut their father to pieces and boil him, in order to restore him to youth and vigour, as she had before changed a ram into a lamb, by boiling the ram in a caldron. Pelias thus perished miserably; and his son Acastus expelled Iason and Medea from Iolcus. They then went to Corinth, where they lived happily for several years, until Iason deserted Medea, in order to marry Glauce (or Creusa), daughter of Creon, the king of the country. Medea fearfully revenged this insult. She sent Glauce a poisoned garment, which burned her to death when she put it on. Creon likewise perished in the flames. Medea also killed her children by Iason, and then fled to Athens in a chariot drawn by winged dragons. (See Medea.) The death of Iason is related variously. According to some, he made away with himself from grief; according to others, he was crushed by the poop of the ship Argo, which fell upon him as he was lying under 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
Jason (Iason), i.e. the healer or atoner, a name which the hero was said to have received from Cheiron, his instructor, having before been called Diomedes (Pind. Pyth. iv. 221, with the Schol.). The chief exploits of this hero are related in the article Argonautae, and we therefore confine ourselves now to his personal history. According to the common tradition, he was a son of Aeson and Polymede, and belonged to the family of the Aeolidae at Iolcus. The name of his mother, however, is different in the different writers, either Polymele (Schol. ad Hom. Od. xii. 70), Amphinome (Diod. iv. 50), Alcimede (Apollon. Rhod. i. 232), Polypheme (Schol. ad Apollon. Rhod. i. 45), Arne or Scarphe (Tzetz. ad Lycoph. 872), or Rhoeo (Tzetz. Chil. vii. 980). After the death of Cretheus, the founder of Iolcus and father of Aeson, Pelias, the nephew, or, according to others, a brother of Jason, ruled at Iolcus. Pelias was told by an oracle that he should be killed by a descendant of Aeolus, and therefore put to death all the Aeolidae; but Jason, whose grandfather, Cretheus, had been the eldest son of Aeolus, and who was on that account likewise destined to die, was saved by his own relatives, who lamented over him as though he were dead, and entrusted him to Cheiron to be educated (Pind. Nem. iii. 94). Pelias was now advised by an oracle to be on his guard against a man with only one shoe. Once when Pelias offered up a sacrifice to Poseidon, he invited among others Jason. The latter arrived with only one sandal, having lost the other in crossing the river Anaurus, on the banks of which he lived as a peasant. Another tradition represents Jason as coming in Magnesian costume from Mount Pelion (Pind. Pyth. iv. 140 ; Apollod. i. 9.16). Instead of the river Anaurus, others mention the Evenus or Enipeus, and it is added that Hera, being in love with Jason, assumed the appearance of an old woman, and standing on the bank of the river, requested him to carry her across, and that Jason in so doing lost one of his sandals (Hygin. Fab. 13). Others again relate that Jason, uninvited by Pelias, came from Mount Pelion to Iolcus, found his aged father Aeson still alive, and demanded the throne of Pelias, who had usurped it, or had undertaken the government as the guardian of Jason (Schol. ad Hom. Od. xii. 70). Pelias consented to surrender the throne, but demanded of Jason to remove the curse which rested on the family of the Aeolidae, by fetching the golden fleece, and soothing the spirit of Phrixus (Pind. Pyth. iv. 109, &c.; Diod. iv. 40). The common story, however, goes on to say that on the arrival of Jason at Iolcus, Pelias remembered the oracle about the man with one shoe, and asked Jason what he would do if he were told by an oracle that he should be killed by one of his subjects? Jason, on the suggestion of Hera, who hated Pelias, answered, that he would send him out to fetch the golden fleece. Pelias accordingly ordered Jason to fetch the golden fleece, which was in the possession of king Aeetes in Colchis, and was guarded by an ever-watchful dragon. At the request of Jason, Argus, a son of Phrixus or Arestor, built the ship Argo, and the principal heroes of Greece being invited to join the expedition, Jason and his companions embarked at Iolcus. They first landed in Lemnos, which was governed by Hypsipyle, by whom Jason became the father of Euneus and Nebrophonus (or, as others call him, Deiphilus, or Thoas; Hygin. Fab. 15; Hom. Il. vii. 468). After many adventures, Jason and his companions arrived in Colchis, the kingdom of Aeetes. While Jason was meditating upon the manner in which he might fulfil the conditions under which Aeetes had promised to surrender the golden fleece, the sorceress Medeia, the daughter of Aeetes and Idyia, fell in love with him, and from fear lest he should be killed by the brazen-footed and fire-breathing bulls whom Jason was to yoke to a plough, she promised to assist him, and surrender the fleece to him, if he would take an oath that he would make her his wife, and take her to Greece. When Jason promised to do so, Medeia gave him an ointment, with which he was to anoint his body, shield and spear, and which was to make him for one day invulnerable by fire and iron. She further informed him, that from the teeth of the dragon which he was to sow in the field ploughed with the above-mentioned bull, armed men would rise against him, and she commanded him to throw stones among them, adding, that as they would light about those stones, they would destroy one another, or it would be easy for him to destroy them. Jason now succeeded in doing as he was bid by Aeetes, but the latter, nevertheless, refused giving up the golden fleece, for he had formed the secret plan of burning the ship Argo, and destroying the Argonauts. But Medeia prevented this, and in the night she conducted her beloved to the fleece, sent the dragon to sleep, and having taken possession of the fleece, she embarked with Jason in the ship Argo. Her brother Absyrtus accompanied them. According to some, Jason, previous to his departure, fought with Aeetes, and killed him, and Jason, who was wounded, was cured by Medeia (Diod. iv. 4, 8). But, according to the common story, Aeetes pursued the fugitives, and as he was near overtaking them, Medeia killed her brother Absyrtus, and scattered the parts of his body into the sea as she fled. The collecting of these scattered limbs detained Aeetes; Jason and Medeia thus escaped, and Aeetes buried the collected limbs of Absyrtus in a place which was hence called Tomi (pieces, from temno; Steph. Byz. s. v. Tomeus). The Argonauts were subsequently purified by Circe from the murder of Absyrtus. When they arrived in the island of the Phaeacians, the Colchians who had been sent out in their pursuit overtook them, and demanded the surrender of Medeia. Alcinous promised to give her up, in case of her not being actually married to Jason, and Arete, the wife of Alcinous, contrived to hurry the marriage, in order to avoid the necessity of surrendering Medeia. At length Jason and Medeia arrived at Iolcus. According to Ovid (Met. vii. 162, &c.), Jason found his aged father Aeson still alive, and Medeia made him young again; but according to the common tradition, Pelias, not believing that the Argonauts would ever return, had in the mean time resolved to kill Aeson. But the latter begged to be permitted to put an end to his own life, drank the blood of a bull which he sacrificed, and thus died. Jason's mother cursed Pelias for this crime, and made away with herself (Diod. iv. 50); and Pelias killed her surviving young son Promachus. After the perpetration of these crimes Jason arrived, and delivered the fleece to Pelias. He then dedicated the ship Argo to Poseidon on the Isthmus, and called upon Medeia to take vengeance on Pelias. Medeia prevailed on the daughters of Pelias to cut their father to pieces and boil them, pretending that thereby they would restore him to youth and vigour, as she had before changed a ram into a lamb, by boiling the dissected parts of his body in a cauldron. But Pelias remained dead, and his son Acastus expelled Jason and Medeia from Iolcus. According to other traditions, Jason, after having taken vengeance on Pelias, spared the other members of the family, and even raised Acastus to the throne (Diod. iv. 52, &c.; Hygin. Fab. 24). The earliest legends do not mention Jason's expulsion from Iolcus, for Hesiod (Theog 982, &c.) simply relates that Jason returned to Iolcus, and became by Medeia the father of Medeius, who was educated by Cheiron on the neighbouring Pelion. But according to the common account, Jason and Medeia went from Iolcus to Corinth, where they lived happy for a period of ten years, until Creon, king of Thebes, betrothed his daughter Glauce or Creusa to Jason, and thus led him to desert Medeia. Medeia invoked the gods by whom Jason had sworn to be faithful to her, and sent to Glauce a poisoned garment and diadem. When the latter put on the garment, she, together with her father, was consumed by the poisonous fire that issued from the vestment. Medeia also killed her children by Jason, viz. Mermerus and Pheres, and then fled in a chariot drawn by winged dragons, the gift of Helios, to Athens. Her younger children she placed, previous to her flight, as suppliants on the altar of Hera Acraea, but the Corinthians took them away and put them to death (Apollod. i. 9.16; Ov. Met. vii.; Tzetz. ad Lycoph. 175; Eurip. Medeia ; Pind. Pyth. iv.; Apollon. Rhod. Argon.). According to Diodorus (iv. 54), Medeia set the royal palace at Corinth on fire, in which Creon and Glauce were burnt, but Jason escaped; further, she had three sons, Thessalus, Alcimenes, and Thersander, the two last of whom were killed, whereas Thessalus, who escaped, afterwards became the ruler of Iolcus. Medeia herself first escaped to Thebes, where she cured Heracles, and afterwards to Athens. The earliest accounts we have do not mention Medeia's murder of her children, but represent her as a priestess at Corinth, where she was killed by the Corinthians (Aelian, V. H. v. in fin.); and Pausanias (ii. 3, in fin.) relates, that after the death of Corinthus, Medeia was invited from Iolcus, and ruled over Corinth, as her lawful paternal inheritance, in conjunction with Jason. Medeia concealed her children in the temple of Hera, hoping thereby to make them immortal; but Jason, indignant at this conduct, deserted her, and returned to Iolcus, whereupon Medeia also quitted Corinth, leaving the government to Sisyphus. Jason is also mentioned among the Calydonian hunters (Apollod. i. 8.2); and it is further stated, that he and the Dioscuri joined Peleus, for the purpose of assisting him in taking vengeance on Astydameia, the wife of Acastus, and conquered and destroyed Iolcus (Schol. ad Pind. Nem. iii. 55; Apollod. iii. 13.7). Later writers represent Jason as having in the end become reconciled to Medeia, as having returned with her to Colchis, and as having there restored Aeetes to his kingdom, of which he had been deprived (Tacit. Ann. vi. 34; Justin, xlii. 2). The death of Jason is also related differently ; for, according to some, he made away with himself from grief (Diod. iv. 55), and, according to others, he was crushed by the poop of the ship Argo, under which he laid down on the advice of Medeia, and which fell upon him (Schol. on the Argument of Eurip. Med.). He was worshipped as a hero in several parts of the ancient world (Strab. xi. pp. 526, 531) : his marriage with Medeia was represented on the chest of Cypselus (Paus. v. 18.1).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Jan 2006 from The Perseus Project URL below, which contains interesting hyperlinks
ORMINION (Ancient city) VOLOS
He was the son of Cercaphus and father of Amyntor (Il. 9.448, 10.266), who was said to have founded the town of Ormenium in Thessaly.
Ormenus, (Ormenos). Son of Cercaphus and father of Amyntor.
Hence Amyntor is called Ormenides, and Astydamia, his granddaughter, Ormenis.
He was said to have founded the town of Ormenium in Thessaly.
IOLKOS (Ancient city) VOLOS
Son of Cretheus and Tyro, father of Iason, king of Iolcus (Od. 11.259).
Aeson (Aison). The son of Cretheus and Tyro, and father of Iason. He was excluded from the throne by his half-brother Pelias. During the absence of Iason on the Argonautic expedition, Pelias attempted to murder Aeson, but the latter put an end to his own life. According to Ovid, Aeson survived the return of the Argonauts, and was made young again by Medea.
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
Aeson (Aison), a son of Cretheus, the founder of Iolcus, and of Tyro, the daughter of Salmoneus. He was excluded by his step-brother Pelias from his share in the kingdom of Thessaly. He was father of Jason and Promachus, but the name of his wife is differently stated, as Polymele, Alcimede, Amphinome, Polypheme, Polymele, Arne, and Scarphe (Apollod. i. 9.11,16; Hom. Od. xi. 258; Tzetz. ad Lycophr. 872; Diod. iv. 50; Schol. ad Apollod. i. 45; Schol. ad Hom. Od. xii. 70). Pelias endeavoured to secure the throne to himself by sending Jason away with the Argonauts, but when one day he was surprised and frightened by the news of the return of the Argonauts, he attempted to get rid of Aeson by force, but the latter put an end to his own life. (Ap)ollod. i. 9. § 27.) According to an account in Diodorus (iv. 50), Pelias compelled Aeson to kill himself by drinking ox's blood, for he had received intelligence that Jason and his companions had perished in their expedition. According to Ovid (Met. vii. 163, 250, &c.), Aeson survived the return of the Argonauts, and was made young again by Medeia. Jason as the son of Aeson is called Aesonides. (Orph. Arg. 55)
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
Alcimede (Alkimede), a daughter of Phylacus and Clymene, the daughter of Minyas (Apollon. Rhod. i. 45; Schol. ad loc. and ad i. 230). She married Aeson, by whom she became the mother of Jason (Ov. Heroid. iv. 105; Hygin. Fab. 13 and 14), who, however, is called by others a son of Polymede, Arne, or Scarphe. (Apollod. i. 9.8)
Amphinome, the wife of Aeson and mother of Jason. When her husband and her son Promachus had been slain by Pelias, and she too was on the point of sharing their fate, she fled to the hearth of Pelias, that his crime might be aggravated by murdering her on that sacred spot. She then cursed the murderer of her relatives, and plunged a sword into her own breast. (Diod. iv. 50; Apollon. Rhod. i. 45.) Two other mythical personages of this name are mentioned in Diod. iv. 53, and in the Hiad, xviii. 44.
A son of Cretheus or of Poseidon by Tyro, king of Iolcus, father of the wife of Admetus Alcestis (Il. 2.715, Od. 11.254). He sent Jason to fetch the Golden Fleece.
According to Pausanias, Pelias held the Olympic games with his brother Neleus (Paus. 5,8,2).
Pelias. A son of Poseidon and Tyro, a daughter of Salmoneus. Poseidon once visited Tyro in the form of the river-god Enipeus, with whom she was in love, and she became by him the mother of Pelias and Neleus. To conceal her shame, their mother exposed the two boys, but they were found and reared by some countrymen. They subsequently learned their parentage; and after the death of Cretheus, king of Iolcus, who had married their mother, they seized the throne of Iolcus, to the exclusion of Aeson, the son of Cretheus and Tyro. Pelias soon afterwards expelled his own brother Neleus, and thus became sole ruler of Iolcus. After Pelias had long reigned over Iolcus, Iason, the son of Aeson, came to Iolcus and claimed the kingdom as his right. In order to get rid of him, Pelias sent him to Colchis to fetch the golden fleece. Hence arose the celebrated expedition of the Argonauts. After the return of Iason, Pelias was cut to pieces and boiled by his own daughters (the Peliades), who had been told by Medea that in this manner they might restore their father to vigour and youth. His son Acastus held funeral games in his honour at Iolcus, and expelled Iason and Medea from the country. The names of several of the daughters of Pelias are four, the best known of which is that of Alcestis.
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
Anaxibia. A daughter of Bias and wife of Pelias, by whom she became the mother of Acastus, Peisidice, Pelopia, Hippothoe, and Alcestis. (Apollod. i. 9.10)
ORMINION (Ancient city) VOLOS
Amuntor. A king of the Dolopes, and father of Phoenix.
Amyntor : Perseus Encyclopedia
Son of Ormenus and father of Eurypylus (Il. 2.736, also see Paus. 7,19,6).
Euaemon : Perseus Encyclopedia
He was the son of Ormenus and father of Phoenix (Il. 9.448, 10.266).
PELION (Mountain) MAGNESSIA
A mountain in Thessaly (Il. 2.744, 16.144, Od. 11.315).
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