Listed 23 sub titles with search on: Mythology for wider area of: "LOKRIDA Province FTHIOTIDA" .
AVES (Ancient city) ATALANTI
Twelfth king of Argos, son of Lynceus and Hypermnestra, grandson
of Danaus, and father of Acrisius and Proetus. When he informed his father of
the death of Danaus, he was rewarded with the shield of his grandfather, which
was sacred to Here. This shield performed various marvels, and the mere sight
of it could subdue a river.
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
The people of Abae say that they came to Phocis from Argos , and that the city got its name from Abas, the founder, who was a son of Lynceus and of Hypermnestra, the daughter of Danails (Paus. 10,35,1).
ELATIA (Ancient city) FTHIOTIDA
Son of Arcas, joint ruler of Arcadia, father of Stymphalus and Pereus, father of Ischys, founds Elatea, likenesses of.
Elatus, (Elatos). A son of Areas by Leaneira, Metaneira, or by the nymph Chrysopeleia. He was a brother of Azan and Apheidas, and king of Arcadia. By his wife Laodice he had four sons, Stymphalus, Aepytus, Cyllen, and Pereus. (Apollod. iii. 9.1, 10.3; Paus. viii. 4.2.) He is also called the father of Ischys (Pind. Pyth. iii. 31) and of Dotis. (Steph. Byz. s. v. Dotion.) He is said to have resided on mount Cyllene, and to have gone from thence to Phocis, where he protected the Phocians and the Delphic sanctuary against the Phlegyans, and founded the town of Elateia. (Paus. l. c., x. 34.3.) A statue of his stood in the market-place of Elateia, and another at Tegea. (Paus. x. 34.3, viii. 48.6.)
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
DRYMEA (Ancient city) LOKRIDA
Perseus Encyclopedia
KYNOS (Ancient city) FTHIOTIDA
Deucalion (Deukalion). A son of Prometheus and Clymene. He was king in Phthia,
and married to Pyrrha. When Zeus, after the treatment he had received from Lycaon,
had resolved to destroy the degenerate race of men who inhabited the earth, Deucalion,
on the advice of his father, built a ship, and carried into it stores of provisions;
and when Zeus sent a flood all over Hellas, which destroyed all its inhabitants,
Deucalion and Pyrrha alone were saved. After their ship had been floating about
for time days, it landed, according to the common tradition, on mount Parnassus;
others made it land on mount Othrys
in Thessaly, on mount Athos,
or even on Aetna in Sicily.
(Schol. ad Pind. Ol. ix. 64; Serv. ad Virg. Eclog. vi. 41; Hygin. Fab. 153.) These
differences in the story are probably nothing but local traditions; in the same
manner it was believed in several places that Deucalion and Pyhrra were not the
only persons that were saved. Thus Megarus, a son of Zeus, escaped by following
the screams of cranes, which led him to the summit of mount Gerania
(Pans. i. 40.1); and the inhabitants of Delphi
were said to have been saved by following the howling of wolves, which led them
to the summit of Parnassus, where they founded Lycoreia
(Paus. x. 6.2). When the waters had subsided, Deucalion offered up a sacrifice
to Zeus Phyxius, that is, the helper of fugitives, and thereupon the god sent
Hermes to him to promise that he would grant any wish which Deucalion might entertain.
Deucalion prayed that Zeus might restore mankind. According to the more common
tradition, Deucalion and Pyrrha went to the sanctuary of Themis, and prayed for
the same thing. The goddess bade therm cover their heads and throw the bones of
their mother behind them in walking from the temple. After some doubts and scruples
respecting the meaning of this command, they agreed in interpreting the bones
of their mother to mean the stones of the earth; and they accordingly threw stones
behind them, and from those thrown by Deucalion there sprang up men, and from
those of Pyrrha women. Deucalion then descended from Parnassus,
and built his first abode at Opus
(Pind. Ol. ix. 46), or at Cynus
(Strab. ix. p. 425; Schol. ad Pind. Ol. ix. 64), where in later times the tomb
of Pyrrha was shown. Concerning the whole story, see Apollod. i. 7.2; Ov. Met.
i. 260, & c. There was also a tradition that Deucalion had lived at Athens,
and the sanctuary of the Olympian Zeus there was regarded as his work, and his
tomb also was shewn there in the neighbourhood of the sanctuary (Paus. i. 18.8).
Deucalion was by Pyrrha the father of Hellen, Amphictyon, Protogeneia, and others.
Strabo (ix.) states, that near the coast of Phthiotis
there were two small islands of the name of Deucalion and Pyrrha.
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
Deucalion (Deukalion). The son of Prometheus and Clymene, or of Prometheus
and Pandora, and sometimes called the father, sometimes the brother of Hellen,
the reputed founder of the Greek nation. His home was Thessaly, from which, according
to general tradition, he was driven to Parnassus by a great deluge, which, however,
according to Aristotle occurred between Dodona and the Achelous. The Greek legend
respecting this memorable event is as follows: Deucalion was married to Pyrrha,
the daughter of Epimetheus and Pandora. When Zeus designed to destroy the brazen
race of men on account of their impiety, Deucalion, by the advice of his father,
made himself an ark (larnax), and, putting provisions into it, entered it with
his wife Pyrrha. Zeus then poured rain from heaven and inundated the greater part
of Greece, so that all the people, except a few who escaped to the lofty mountains,
perished in the waves. At the same time, the mountains of Thessaly were burst
through by the flood, and all Greece without the Isthmus, as well as all the Peloponnesus,
were overflowed. Deucalion was carried along the sea in his ark for nine days
and nights, until he reached Mount Parnassus. By this time the rain had ceased,
and, leaving his ark, he sacrificed to Zeus the flight-giver (Phuxios), who sent
Hermes, desiring him to ask what he would. His request was to have the earth replenished
with men. By the direction of Zeus, thereupon, he and his wife flung stones behind
them, and those which Deucalion cast became men, and those thrown by Pyrrha women;
from which circumstance the Greeks derived the name for "people" (laos)
from laas, "a stone".
This narrative restricts the general deluge to Greece proper,
perhaps originally to Thessaly; and it most incongruously represents others as
having escaped as well as Deucalion; while at the same time, it intimates that
he and his wife alone had been preserved in the catastrophe. The circumstance
of the ark is thought by some to be borrowed from the Mosaic account, and to have
been learned at Alexandria, for we elsewhere find the dove noticed. "The
mythologists," says Plutarch, "inform us that a dove let fly out of
the ark was to Deucalion a sign of bad weather if it came in again, of good weather
if it flew away. The sacrifice and the appearance of Hermes likewise strongly
remind us of Noah. The Latin writers take a different view of the deluge. According
to them it overspread the whole earth, and all animal life perished except Deucalion
and Pyrrha, whom Ovid, who gives a very poetical account of this great catastrophe,
conveys in a small boat to the summit of Parnassus; while others make Aetna or
Athos the mountain which yielded them a refuge. According to Ovid they consulted
the ancient oracle of Themis respecting the restoration of mankind, and received
the following response:"Depart from the fane, veil your heads, loosen your
girded vestments, and cast behind you the great bones of your parent". They
were at first horror-struck at such an act of impiety, but at length Deucalion
understood the words of the oracle as referring to the earth, the common mother
of all. Rationalizing mythologists make the story an allegory in which Deucalion
represents water (as if from deuo), and Pyrrha, fire (pur). The meaning of the
legend will then be, that when the passage through which the Peneus carries off
the waters that run into the vale of Thessaly, which is on all sides shut in by
lofty mountains, had been closed by some accident, they overflowed the whole of
its surface, till the action of subterranean fire opened a way for them. According
to this view of the subject, then, the deluge of Deucalion was merely a local
one; and it was not until the time of Ptolemy Philadelphus, when the Hebrew Scriptures
became known to the Greeks, that some features borrowed from the universal deluge
of Noah were incorporated into the story of the Thessalian flood.
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
TITHOREA (Ancient city) FTHIOTIDA
Son of Ornytion or of Poseidon, settles in Phocis, gives his name to part of Phocis, dwells at Tithorea, marries Antiope, buried with Antiope, his grave, his shrine, his name the Phocian watchword.
Phocus, Phokos: Perseus Project index
YAMPOLIS (Ancient city) ATALANTI
Perseus Encyclopedia
TITHOREA (Ancient city) FTHIOTIDA
Archegetes. A surname of Asclepius, under which he was worshipped at Tithorea in Phocis. (Paus. x. 32.8.)
Echion. A son of Hermes and Antianeira at Alope. (Hygin. Fab. 14; Apollon. Rhod. i. 56.) He was a twin-brother of Erytus or Eurytus, together with whom he took part in the Calydonian hunt, and in the expedition of the Argonauts, in which, as the son of Hermes, he acted the part of a cunning spy. (Pind. Pyth. iv. 179; Ov. Met. viii. 311; comp. Orph. Argon. 134, where his mother is called Laothoe.) A third personage of this name, one of the giants, is mentioned by Claudian. (Gigant. 104.)
Antianeira, a daughter of Menelaus, and mother of the Argonauts Eurytus and Echiones, whom she bore to Hermes. (Apollon. Rhod. i. 56; Hygin. Fab. 14)
Hippasus. A son of Eurytus, was one of the Calydonian hunters. (Hygin. Fab. 173; Ov. Met. viii. 313.)
KYNOS (Ancient city) FTHIOTIDA
Cynus. The son of Hodoedocus and Laonome, grandson of Cynus, and great-grandson
of Opus, was a king of the Locrians, and married to Eriopis, by whom he became
the father of Aiax, who is hence called Oilides, Oiliades, and Aiax Oilei. Oileus
was also the father of Medon by Rhene. He is mentioned among the Argonauts.
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
Cynus (Kunos), a son of Opus, and father of Hodoedocus and Larymna, from whom Cynus in Locris derived its name. (Paus. ix. 23.4; Eustath. ad Hom. p. 277.)
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