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Listed 10 sub titles with search on: Mythology  for wider area of: "EPIDAVROS Small town ARGOLIS" .

Mythology (10)

Famous robbers


Periphetes. A son of Hephaestus and Anticleia, was surnamed Corynetes, [p. 202] that is, Club-bearer, and was a robber at Epidaurus, who slew the travellers he met with an iron club. Theseus at last slew him and took his club for his own use. (Apollod. iii. 16.1; Plut. Thes 38; Paus ii. 1.4; Ov. Met. vii. 437.)

Gods & demigods

Artemis Cotyphaea

Cotyphaea (Koruphaia), the goddess who inhabits the summit of the mountain, a surname of Artemis, under which she had a temple on mount Coryphaeon, near Epidaurus. (Paus. ii. 281. § 2.) It is also applied to designate the highest or supreme god, and is consequently given as an epithet to Zeus. (Paus. ii. 4.5.)

Auxesia & Damia

The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia,(1) saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest.(2) Indeed it is said that at that time there were no olives anywhere save at Athens. The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians.
1. Damies kai Auxesies. They were goddesses of increase and fertility.
These deities were also worshipped at Troezen and Epidaurus, and in Laconia. Auxesie is clearly connected with 'Increase' (auxein, cf. the Attic deity Auxo), but the derivation of Damie remains a problem. Most probably it may be connected with Mother-Earth, Demeter, since at Rome and in Italy the Bona Dea, an earth-goddess, worshipped exclusively by women (Ovid, Fast. v. 150 f.), was called Damia, her victim damium, and her priestess damiatrix. These names must be of Greek origin, and seem to show that the Greek deity Damia migrated from Tarentum, where the feast of Dameia was celebrated, to Rome, and was there engrafted on the Italian Bona Dea = Fauna (Warde Fowler, Roman Festivals, pp. 102-6). In any case it can hardly be doubtful that these goddesses are concerned with the increase of the fruits of the earth, and with child-birth in women. Their worship resembled that of Demeter and Persephone in the raillery practised at both by the women (ch. 83. 3 n.), in the throwing of stones as a religious rite, and in the manner of sacrifice (Paus. ii. 30. 4, 32. 2). In the fact that the statues were made of wood we may perhaps see a relic of the supposed fertilizing power of trees (cf. the May-pole). For parallel spring customs in many lands and their explanation cf. Frazer, Paus. ii. 492; iii. 266 f.
2. The moriai at Athens were held sacred and protected by law (Lysias, peri sekou, 2, 7). The first olive, still to be seen in the days of H. in the Erechtheum (viii. 55 n.), was the gift of Athena to Attica; hence the view that olives were once found in Attica only. The image of Athena Polias in the Erechtheum was made of olive-wood (Athenagoras, Leg. 17); indeed, primitive statues were generally made of wood (Paus. viii. 17. 2).



Procles. The son of Pityreus, was the leader of the Ionians who settled in the island of Sanos. He was an Epidaurian by birth, and led with him a considerable number of Epidaurian exiles. Androclus and the Ephesians attacked Procles and his son Leogorus, who shared the royal power with him and expelled them. (Paus. vii. 4.2.)


The physician of Adrastus, of Epidaurus: Charlton T. Lewis, Charles Short, A Latin Dictionary

Historic figures


Epidaurus (Epidauros), the mythical founder of Epidaurus, a son of Argos and Evadne, but according to Argive legends a son of Pelops, and according to those of Elis a son of Apollo. (Apollod. ii. 1.2; Paus. ii. 26.3.)



Descendant of Ion, last king of Epidauria before Dorian invasion, father of Procles.

Deiphontes & Hyrnetho

Deiphontes, a son of Antimachus, and husband of Hyrnetho, the daughter of Temenus the Heracleide, by whom he became the father of Antimenes, Xanthippus, Argeius, and Orsobia. When Temenus, in the division of Peloponnesus, had obtained Argos as his share, he bestowed all his affections upon Hyrnetho and her husband, for which lie was murdered by his sons, who thought themselves neglected. But after the death of Temenus, the army declared Deiphontes and Hyrnetho his rightful successors (Apollod. ii. 8. 5.) According to Pausanias (ii. 19.§ 1), the sons of Temenus formed indeed a conspiracy against their father and Deiphontes; but after Temenus death it was not Deiphontes that succeded him, but Ceisus. Deiphontes on tile other hand, is said to have lived at Epidaurus, whither lie went with the army which was attached to him, and from whence he expelled the Ionian king, Pityreus (Pais. ii. 26.2.) His brothers-in-law, however, who grudged him the possession of their sister Hyrnetho, went to Epidaurus, and tried to persuade her to leave her husband; and when this attempt failed, they carried her off by force. Deiphontes pursued them, and after having killed one of them, Cerynes, he wrestled with the other, who held his sister in his arms. In this struggle, Hyrnetho was killed by her own brother, who then escaped. Deiphontes carried her body back to Epidaurus, and there erected a sanctuary to her. (Paus. ii. 28.3)

This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited June 2005 from The Perseus Project URL below, which contains interesting hyperlinks

Hyrnetho (Hurnetho), a daughter of Temenus, and wife of Deiphontes. Her tomb and a heroum, with a sacred grove, were shown at Epidaurus and Argos. (Paus. ii. 23, 3, 28.3; Apollod. ii. 8.5)

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