Εμφανίζονται 54 τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ Περιφέρεια ΕΛΛΑΔΑ" .
ΒΕΡΜΙΟ (Βουνό) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
Ο Ηρόδοτος παραδίδει (7,73. 8,138) ότι ξεκίνησε από το Βέρμιο και εγκαταστάθηκε στη Φρυγία.
ΚΑΣΣΑΝΔΡΑ (Χερσόνησος) ΧΑΛΚΙΔΙΚΗ
Κόρες του Γίγαντα Αλκυονέως
ΛΙΒΗΘΡΑΙ (Αρχαία πόλη) ΠΙΕΡΙΑ
Στη Λίβηθρα βρισκόταν ο τάφος του Ορφέα. Κάποτε είχε φτάσει στην πόλη ένας χρησμός του Διονύσου από τη Θράκη, σύμφωνα με τον οποίο η Λίβηθρα θα καταστρεφόταν από συν, δηλαδή αγριογούρουνο, όταν θα έβλεπε ο ήλιος τα κόκκαλα του Ορφέα. Οι κάτοικοί της όμως δεν εξέλαβαν στα σοβαρά τον χρησμό πιστεύοντας ότι δεν υπήρχε ένα τόσο μεγάλο ζώο που να κατέστρεφε την πόλη τους. Τελικά συνέβη το εξής: μια μέρα που ένας βοσκός αποκοιμήθηκε στον τάφο του Ορφέα, άρχισε να τραγουδάει τόσο ωραία στίχους του Ορφέα, ώστε όσοι ήταν εκεί κοντά έσπευσαν να τον ακούσουν. Πάνω όμως στην αναταραχή έριξαν την κολόνα του τάφου και φάνηκαν τα οστά. Τη νύχτα έβρεξε πολύ και ο ποταμός Συς, ένας από τους περί τον Ολυμπο χειμάρρους, κατέστρεψε τη Λίβηθρα. Τα οστά μεταφέρθηκαν έπειτα στο Δίον (Παυσ. 9,30,9-11).
ΑΜΥΔΩΝ (Αρχαία πόλη) ΚΙΛΚΙΣ
Γιος του Ενδυμίωνα από την Ηλιδα, οικιστής της χώρας και επώνυμος του λαού των Παιόνων (Παυσ. 5,1)
ΕΔΕΣΣΑ (Αρχαία πόλη) ΠΕΛΛΑ
Caranus (Karanos or Karanos), a Heracleid of the family of the Temenidae, and
according to some accounts, the founder of the Argive dynasty in Macedonia, about
the middle probably of the eighth century B. C., since he was brother to Pheidon,
the Argive tyrant. The legend tells, that he led into Macedonia a large force
of Greeks, and, following a flock of goats, entered the town of Edessa in the
midst of a heavy storm of rain and a thick mist, unobserved by the inhabitants.
Remembing the oracle which had desired him "to seek an empire by the guidance
of goats", he fixed here the seat of government, and named the place Aegae in
commemoration of the miracle. Herodotus gives a different tradition of the origin
of the dynasty, and his account seems to have been adopted by Thucydides, who
speaks of Archelaus I. as the ninth king, and therefore does not reckon Caranus
and the other two who come before Perdiccas I. in the lists of Dexippus and Eusebius.
Muller thinks that the two traditions are substantially the same, the one in Herodotus
being the rude native legend, while the other, of which Caranus is the hero, was
the Argive story; and he further suggests that Karanos is perhaps only another
form of Koiranos (Diod. Fragm. ix.; Plut. Alex. 2; Just. vii. 1, xxxiii. 2; Herod.
viii. 137-139; Thuc. ii. 100). Pausanias, in mentioning that the Macedonians never
erected trophies when victorious, records the national tradition by which they
accounted for it, and which related, that a trophy set up by Caranus, in accordance
with Argive custom, for a victory over his neighbour Cisseus, was thrown down
and destroyed by a lion from Olympus; whereby, it was said, the king learnt that
its erection had been of evil counsel, as deepening the enmity of the conquered.
(Paus. ix. 40)
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
ΑΙΝΕΙΑ (Αρχαία πόλη) ΘΕΣΣΑΛΟΝΙΚΗ
Γιος του Αγχίση και της Αφροδίτης.
ΠΑΙΟΝΙΑ (Αρχαία περιοχή) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
Γιος του Ενδυμίωνα από την Ηλιδα, οικιστής της χώρας και επώνυμος του λαού των Παιόνων (Παυσ. 5,1,4-5)
ΓΑΛΛΙΚΟΣ (Ποταμός) ΘΕΣΣΑΛΟΝΙΚΗ
Eurystheus ordered Hercules, as an eleventh labour, to fetch golden
apples from the Hesperides... So journeying he came to the river Echedorus. And
Cycnus, son of Ares and Pyrene, challenged him to single combat. Ares championed
the cause of Cycnus and marshalled the combat, but a thunderbolt was hurled between
the two and parted the combatants.
Commentary.
Compare Hyginus, Fab. 31, who describes the intervention of Mars (Ares)
on the side of his son Cycnus, and the fall of the thunderbolt which parted the
combatants; yet he says that Herakles killed Cycnus. This combat, which, according
to Apollodorus, ended indecisively, was supposed to have been fought in Macedonia,
for the Echedorus was a Macedonian river (Hdt. 7.124, Hdt. 7.127). Accordingly
we must distinguish this contest from another and more famous fight which Herakles
fought with another son of Ares, also called Cycnus, near Pagasae in Thessaly.
See Apollod. 2.7.7, with the note. Apparently Hyginus confused the two combats.
Cycnus, a son of Ares and Pyrene, was likewise killed by Heracles in single combat (Apollod. ii. 5.11; Schol. ad Pind. Ol. xi. 19). At his death he was changed by his father Ares into a swan. (Eustath. ad Hom. p. 254.)
ΣΤΡΥΜΟΝΑΣ (Ποταμός) ΣΕΡΡΕΣ
Daughter of Erechtheus, king of Athens, and of Praxithea, who was seized by Boreas, and carried off to Thrace, where she became the mother of Cleopatra , Chione, Zetes, and Calais.
Orithyia : Perseus Project
ΑΓΙΟΝ ΟΡΟΣ (Βουνό) ΧΑΛΚΙΔΙΚΗ
Athoeus (Athoos), a surname of Zeus, derived from mount Athos, on which the god had a temple. (Hesych. s. v.; Aeschyl. Agam. 270.)
Μία από τις Χάριτες. Στο θρόνο του αγάλματος του Δία στην Ολυμπία υπάρχει χρυσή παράσταση της Πειθώς που στεφανώνει την Αφροδίτη (Παυσ. 5,11,8).
Υπήρχε βωμός τους στην Ολυμπία (Παυσ. 5,15,3).
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
ΠΙΕΡΙΑ (Αρχαία περιοχή) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
Τιτανίδα, μητέρα των Μουσών από τον Δία.
ΤΟΡΩΝΗ (Αρχαία πόλη) ΧΑΛΚΙΔΙΚΗ
ΑΙΓΑΙ (Αρχαία πόλη) ΗΜΑΘΙΑ
Archelaus (Archelaos), a son of Temenus, a Heraclid, who, when expelled by his brothers, fled to king Cisseus in Macedonia. Cisseus promised him the succession to his throne and the hand of his daughter, if he would assist him against his neighbouring enemies. Archelaus performed what was asked of him; but when, after the defeat of the enemy, he claimed the fulfilment of the promise, Cisseus had a hole dug in the earth, filled it with burning coals, and covered it over with branches, that Archelaus might fall into it. The plan was discovered, and Cisseus himself was thrown into the pit by Archelaus, who then fled, but at the command of Apollo built the town of Aegae on a spot to which he was led by a goat. According to some accounts, Alexander the Great was a descendant of Archelaus (Hygin. Fab. 219). Two other mythical personages of this name occur in Apollodorus. (ii. 1.5, 4. 5, &c.)
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
9-8ος αιώνας π.Χ. Ηρακλείδης, απόγονος του Τήμενου, βασιλιάς της Μακεδονίας (Ιουστ. 7,1)
ΟΛΥΝΘΟΣ (Αρχαία πόλη) ΧΑΛΚΙΔΙΚΗ
Brangas, a son of the Thracian king Strymon, and brother of Rhessus and Olynthus. When the last of these three brothers had been killed during the chase by a lion, Brangas buried him on the spot where he had fallen, and called the town which he subsequently built there Olynthus. (Conon, Narrat. 4; Steph. Byz. s. v. Olunthos; Athen. viii., who calls Olynthus a son of Heracles)
ΣΚΙΩΝΗ (Αρχαία πόλη) ΧΑΛΚΙΔΙΚΗ
Aethilla (Aithilla or Aithulla), a daughter of Laonmedon and sister of Priam, Astyoche, and Medesicaste. After the fall of Troy she became the prisoner of Protesilaus, who took her, together with other captives, with him on his voyage home. He landed at Scione in Thrace in order to take in fresh water, While Protesilaus had gone inland, Aethilla persuaded her fellow-prisoners to set fire to the ships. This was done and all remained on the spot and founded the town of Scione. (Tzetz. ad Lycophr. 921, 1075; Conon, Narrat. 13; compare P. Mela, ii. 2.150; Steph. Byz. s. v. Skione.)
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
ΑΓΙΟΝ ΟΡΟΣ (Βουνό) ΧΑΛΚΙΔΙΚΗ
Μυθικός γίγαντας τον οποίον καταπλάκωσε με λιθάρι ο Ποσειδώνας και δημιούργησε τη χερσόνησο.
ΑΛΜΩΠΙΑ (Αρχαία περιοχή) ΠΕΛΛΑ
Ενας από τους γίγαντες, ήταν γιός του Ποσειδώνα και της Ελλης, κόρης του Αθάμαντα (Θουκ. 2,99)
ΑΞΙΟΣ (Ποταμός) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
Σύζυγος της Περιβοίας, πατέρας του Πελαγόνος (Ομηρ. Φ.141-157).
ΕΥΡΩΠΟΣ (Αρχαία πόλη) ΚΙΛΚΙΣ
Europus, (Europos), a son of Macedon and Oreithyia, the daughter of Cecrops, from whom the town of Europus in Macedonia was believed to have received its name. (Steph. Byz. s. v.)
Emathus, (Emathos), a son of Macedon and brother of Pierus, from whom Emathia, that is Macedonia, was believed to have derived its name. (Eustath ad Hom.) The daughters of Pierus (the Pierides) are sometimes called after their uncle Emathides. (Ov Met. v. 669.)
Cleitus, the beloved friend of Pallene, who fought with his rival Dryas for the possession of Pallene, and conquered him by the assistance of the maiden. Sithon, the father of Pallene, wanted to punish his daughter, but she was rescued from his hands by Aphrodite, and after Sithon's death she married Cleitus, and the country of Pallene derived its name from her. (Conon, Narrat. 10; Parthen. Erot. 6.)
Πληροφορίες για το Δία βρίσκονται στη Δωδώνη (αρχαία πόλη) .
Με αναφορά στον Ομηρο "Ήρη τ' Αργείη και Αλαλκομενηϊς Αθήνη" (Ιλ. Δ 8), οι πληροφορίες για την θεά φιλοξενούνται στην ιερή πόλη της θεάς, στo Ηραίον Αργολίδας
Πληροφορίες για το θεό της θάλασσας Ποσειδώνα βρίσκονται στις Αιγές (αρχαία πόλη) της Εύβοιας.
Πληροφορίες για τον Αρη, το θεό του πολέμου, βρίσκονται στον Αρειο Πάγο .
Με αναφορά στον Ομηρο "Ήρη τ' Αργείη και Αλαλκομενηϊς Αθήνη" (Ιλ. Δ 8), οι πληροφορίες για την θεά φιλοξενούνται στην ιερή πόλη της θεάς, στις Αλαλκομενές της Βοιωτίας .
Οι πληροφορίες για την θεά φιλοξενούνται στη Δήλο , στο νησί που γεννήθηκε.
Οι πληροφορίες για τον θεό φιλοξενούνται στη Δήλο , στο νησί που γεννήθηκε.
Οι πληροφορίες για την θεά φιλοξενούνται στα Κύθηρα , το νησί από τα νερά του οποίου αναδύθηκε η θεά.
Πληροφορίες για τη Δήμητρα βρίσκονται στην Ελευσίνα , την ιερή πόλη της θεάς.
Βλέπε Νύσα, τόπος όπου ανατράφηκε ο θεός από τις νύμφες.
Οι πληροφορίες για τον θεό φιλοξενούνται στο Ορος Κυλλήνη , σε κάποιο άντρο του οποίου γεννήθηκε ο θεός.
Οι πληροφορίες για τον Ηφαιστο φιλοξενούνται στη Λήμνο , το νησί του θεού.
ΑΛΙΑΚΜΩΝ (Ποταμός) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
Haliacmon, (Haliakmon), a son of Oceanus and Thetys, was a river god of Macedonia. (Hes. Theog. 341; Strab. vii.)
Λάβετε το καθημερινό newsletter με τα πιο σημαντικά νέα της τουριστικής βιομηχανίας.
Εγγραφείτε τώρα!
