Information concerning Zeus can be found in Dodona (ancient city) .
Information concerning Hera can be found in location Heraeum of Argolis
Information concerning Poseidon, the god of the sea, can be found in Aegae (ancient city) - Euboea .
Information concerning Ares, the god of war, can be found in Areopagus .
Information concerning Athene can be found in Alalkomenes , ancient city of Boeotia.
All information concerning Artemis can be found in Delos , the island where she was born.
All information concerning Apollo can be found in Delos , the island where he was born.
All information concerning Aphrodite can be found in Kythira island .
Information concerning Demeter can be found in Eleusis , the holly city of the goddess.
See Nyssa, where the god was nurtured by the nymphs.
All information concerning Hermes can be found in Mount Kyllini , birth place of the god.
All information for Hephaistos is found at Lemnos , the island of the god.
Information concerning Hebe, the wife of Heracles after his apotheosis, can be found in Argos , ancient city of Argolis.
One of the Graces, her worship instituted by Theseus at Athens, her sanctuary at Sicyon, legend of origin of sanctuary, Persuasion crowning Aphrodite, figures on foot-stool of throne of Zeus, image of Persuasion at Megara.
Three in number, daughters of Zeus and Themis, have charge of sky, nurture Hera, ordered by Zeus, two Seasons named Carpo and Thallo, altar of seasons at Olympia, sanctuary at Argos, figures of two Seasons supporting throne of Apollo at Amyclae, wrought in relief on throne of Apollo, images of Seasons in front of temple of Athena at Erythrae and in temple of Hera at Olympia, wrought on Hera's crown, figures of three Seasons wrought on throne of Zeus at Olympia and above head of Zeus at Megara, wrought in relief on altar at Amyclae, two Seasons wrought in relief on table at Megalopolis.
Horae, (*orai), originally the personifications or goddesses of the order of nature
and of the seasons, but in later times they were regarded as the goddesses of
order in general and of justice. In Homer, who neither mentions their parents
nor their number, they are the Olympian divinities of the weather and the ministers
of Zeus; and in this capacity they guard the doors of Olympus, and promote the
fertility of the earth, by the various kinds of weather they send down. (Od. xxiv.
343; comp. x. 469, xix. 132, Il. v. 749, viii. 393 ) As the weather, generally
speaking, is regulated according to the seasons, they are further described as
the goddesses of the seasons, i. e. the regular phases under which Nature manifests
herself. (Od. ii. 107, x. 469, xi. 294, xix. 152, xxiv. 141.) They are kind and
benevolent, bringing to gods and men many things that are good and desirable.
(Il. xxi. 450; comp. Hymn. in Apoll. Pyth. 16; Theocrit. xv. 105; Ov. Fast. i.
125.) As, however, Zeus has the power of gathering and dispersing the clouds,
they are in reality only his ministers, and sometimes also those of Hera. (Il.
viii. 433; comp. Moschus, Idyll. ii. 160; Paus. v. 11.2.) Men in different circumstances
regard the course of time (or the seasons) either as rapid or as slow, and both
epithets are accordingly applied to the Horae. (Theocr. xv. 104; Pind. Nem. iv.
34; Horat. (Carm. iv. 7. 8; Ov. Met. ii. 118.) The course of the seasons (or hours)
is symbolically described by the dance of the Horae; and, in conjunction with
the Charites, Hebe, Harmonia, and Aphrodite, they accompany the songs of the Muses,
and Apollo's play on the lyre, with their dancing. (Hom. Hymn. in Apoll. Pyth.
16, &c.; Pind. Ol. iv. 2; Xen. Sympos. 7.) The Homeric notions continued to be
entertained for a long time afterwards, the Horae being considered as the givers
of the various seasons of the year, especially of spring and autumn, i. e. of
Nature in her bloom and maturity. At Athens two Horae, Thallo (the Hora of spring)
and Carpo (the Hora of autumn), were worshipped from very early ties. (Paus. ix.
35.1; comp. Athen. xiv.; Ov. Met. ii. 1118, &c.; Val. Flacc. iv. 92; Lucian, Dial.
Deor. x. 1.) The Hora of spring accompanies Persephone every year on her ascent
from the lower world; and the expression of "The chamber of the Horae opens "
is equivalent to " The spring is coming." (Orph. Hymn. xlii. 7; Pind. Fragm. xlv.
13, ed. Bocckh.) The attributes of spring-flowers, fragrance, and graceful freshness-are
accordingly transferred to the Horae; thus they adorned Aphrodite as she rose
from the sea, made a garland of flowers for Pandora, and even inanimate things
are described as deriving peculiar charms from the Horae. (Hom. Hymn. viii. 5,
&c.; Hes. Op. 65; Hygin. Poet. Astr. ii. 5; Theocr. i. 150; Athen. ii.) Hence
they bear a resemblance to and are mentioned along with the Charites, and both
are frequently confounded or identified. (Paus. ii. 17.4; Muller, Orchom., 2nd
edit.) As they were conceived to promote the prosperity of every thing that grows,
they appear also as the protectresses of youth and newly-born gods (Paus. ii.
13.3; Pind. Pyth. ix. 62; Philostr. Imag. i. 26; Nonnus, Dionys. xi. 50); and
the Athenian youths, on being admitted along the ephebi, mentioned Thallo, among
other gods, in the oath they took in the temple of Agraulos. (Pollux, viii. 106.)
In this, as in many other cases of Greek mythology, a gradual transition is visible, from purely physical to ethical notions, and the influence which the Horae originally had on nature was subsequently transferred to human life in particular. The first trace of it occurs even in Hesiod, for he describes them as giving to a state good laws, justice, and peace; he calls them the daughters of Zeus and Themis, and gives them the significant names of Eunomia, Dice, and Eirene. Theog. 901, &c.; Apollod. i. 3.1; Diod. v. 72.) But the ethical and physical ideas are not always kept apart, and both are often mixed up with each other, as in Pindar. (Ol. iv. 2, xiii. 6, Nem. iv. 34; Orph. Hymn. 42.) The number of the Horae is different in the different writers, though the most ancient number seems to have been two, as at Athens (Paus. iii. 18.7, ix. 35.1); but afterwards their common number is three, like that of the Moerae and Charites. Hyginus (Fab. 183) is in great confusion respecting the number and names of the Horae, as he mixes up the original names with surnames, and the designations of separate seasons or hours. In this manner he first makes out a list of ten Horae, viz. Titanis, Auxo, Eunomia, Pherusa, Carpo, Dice, Euporia, Eirene, Orthosia, and Thallo, and a second of eleven, Auge, Anatole, Musia, Gymnasia, Nymphes, Mesembria, Sponde, Telete, Acme, Cypridos, Dysis. The Horae (Thallo and Carpo) were worshipped at Athens, and their temple there also contained an altar of Dionysus Orthus (Athen. i.; comp. xiv.; Hesych. s.v. horaia); they were likewise worshipped at Argos (Paus. ii. 20.4), Corinth, and Olympia (v. 15.3). In works of art the H orae were represented as blooming maidens, carrying the different products of the seasons. (Hirt. Mythol. Bilderb. ii.)
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
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