Εμφανίζονται 100 (επί συνόλου 228) τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΑΤΤΙΚΗ Περιφέρεια ΕΛΛΑΔΑ" .
ΑΘΗΝΑΙ (Αρχαία πόλη) ΕΛΛΑΔΑ
Ion, the fabulous ancestor of the Ionians, is described as a son of Apollo by
Creusa, the daughter of Erechtheus and wife of Xuthus (Apollod. i. 7.3; Creusa).
The most celebrated story about him is that which forms the subject of the Ion
of Euripides. Apollo had visited Creusa in a cave below the Propylaea, and when
she gave birth to a son, she exposed him in the same cave. The god, however, had
the child conveyed to Delphi, and there had him educated by a priestess. When
the boy had grown, and Xuthus and Creusa came to consult the oracle about the
means of obtaining an heir, the answer was, that the first human being which Xuthus
met on leaving the temple should be his son. Xuthus met Ion, and recognised him
as his son; but Creusa, imagining him to be a son of her husband by a former beloved,
caused a cup to be presented to the youth, which was filled with the poisonous
blood of a dragon. However, her object was discovered, for as Ion, before drinking,
poured out a libation to the gods, a pigeon which drank of it died on the spot.
Creusa thereupon fled to the altar of the god. Ion dragged her away, and was on
the point of killing her, when a priestess interfered, explained the mystery,
and showed that Ion was the son of Creusa. Mother and son thus became reconciled,
but Xuthus was not let into the secret. The latter, however, was satisfied, for
he too received a promise that he should become a father, viz. of Dorus and Achaeus.
The inhabitants of Aegialus, on the northern coast of Peloponnesus, were likewise
Ionians, and among them another tradition was current. Xuthus, when expelled from
Thessaly, went to Aegialus. After his death Ion was on the point of marching against
the Aegialeans, when their king Selinus gave him his daughter Helice in marriage.
After the death of Selins, Ion succeeded to the throne, and thus the Aegialeans
received the name of Ionians, and the town of Helice was built in honour of Ion's
wife (Paus. vii. 1. 2; Apollod. i. 7. 2). Other traditions represent Ion as king
of Athens between the reigns of Erechtheus and Cecrops; for it is said that his
assistance was called in by the Athenians in their war with the Eleusinians, that
he conquered Eumolpus, and then became king of Athens. He there became the father
of four sons, Geleon, Aegicores, Argades, and lloples, according to whom he divided
the Athenians into four classes, which derived their names from his sons. After
his death he was buried at Potamus (Eurip. Ion, 578 ; Strab. viii.; Conon, Narrat.
27; comp. Herod. v. 6..)
The Ionians made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death.
This extract is from: Herodotus. The Histories (ed. A. D. Godley, 1920), Cambridge. Harvard University Press. Cited Apr 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Γιος του Κόδρου, έφυγε από την Αθήνα όταν μετά το θάνατο του Κόδρου το μαντείο των Δελφών έδωσε τη βασιλεία στον αδελφό του Μέδωνα και έγινε αρχηγός αποικίας στην Ασία, ιδρύοντας την Μίλητο.
Γιοι του Ευκτήμονα οι οποίοι έδωσαν στους Φωκείς πλοία για το ταξίδι του αποικισμού της μετέπειτα Ιωνίας και έγιναν οι ίδιοι αρχηγοί της αποικίας (Παυσ. 7,2,4).
Iolaus of Thebes, the nephew of Heracles, led the Athenians and Thespians to Sardinia. A fourth component part of the population was the army of Iolaus, consisting of Thespians and men from Attica, which put in at Sardinia and founded Olbia; by themselves the Athenians founded Ogryle, either in commemoration of one of their parishes in the home land, or else because one Ogrylus himself took part in the expedition.
Lycus. A son of Pandion, and brothe of Aegeus, Nisus, and Pallas. He was expelled y Aegeus, and took refuge in the country of the Termili, with Sarpedon. That country was afterwards called, after him, Lycia (Herod. i. 173, vii. 92).
Agraulos. Daughter of Cecrops and Agraulos, of whom various stories are told. Athene is said to have given Erichthonius in a chest to Agraulos and her sister Herse, with strict injunctions not to open it; but they disobeyed the command. Agraulos was subsequently punished by being changed into a stone by Hermes, because she attempted to prevent the god from entering the house of Herse, with whom he had fallen in love. Another legend relates that Agraulos threw herself down from the Acropolis because an oracle had declared that the Athenians would conquer if some one would sacrifice himself for his country. The Athenians in gratitude built her a temple on the Acropolis, in which the young Athenians, on receiving their first suit of armour, took an oath that they would always defend their country to the last.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
ΕΛΕΥΣΙΣ (Αρχαία πόλη) ΑΤΤΙΚΗ, ΔΥΤΙΚΗ
Cercyon (Kerkuon). Son of Poseidon or of Hephaestus. A cruel
tyrant at Eleusis, who put to death his daughter Alope and killed all strangers
whom he overcame in wrestling. He was, in the end, conquered and slain by Theseus.
Alope. The daughter of the evil king Cercyon of Eleusis. She had an affair
with Poseidon, who also was the father of Cercyon. This made Alope's father her
stepson as well as Poseidon her grandfather.
Alope was very beautiful. Because she feared her cruel father she
had her son by Poseidon exposed. The baby was rescued by a mare who suckled him,
and then he was discovered by shepherds.
The baby wore expensive garments, and so the shepherds started to
quarrel over who should take them. Finally they brought the case to king Cercyon,
who understood what had happened, and again had the child exposed.
Again the baby boy was suckled by a mare, and discovered by shepherds.
These were kind men, and they raised the child and named him Hippothoon.
Cercyon had Alope executed for what she had done, but Poseidon turned
her into a fountain, which was named after her. On the road from Eleusis to Megara,
where Alope had been killed, a monument in her honour was built. Cercyon was eventually
killed by Theseus.
This text is cited Sept 2003 from the In2Greece URL below.
Alope, a daughter of Cercyon, who was beloved by Poseidon on account of her great beauty, and became by him the mother of a son, whom she exposed immediately after his birth. But a mare came and suckled the child until it was found by shepherds, who fell into a dispute as to who was to have the beautiful kingly attire of the boy. The case was brought before Cercyon, who, on recognising by the dress whose child the boy was, ordered Alope to be imprisoned in order to be put to death, and her child to be exposed again. The latter was fed and found in the same manner as before, and the shepherds called him Hippothous. The body of Alope was changed by Poseidon into a well, which bore the same name (Hygin. Fab. 187; Paus. i. 5.2; Aristoph. Av. 533). The town of Alope, in Thessaly, was believed to have derived its name from her (Pherecyd. ap. Steph. Byz. s. v. Alope, where, however, Philonides speaks of an Alope as a daughter of Actor.) There was a monument of Alope on the road from Eleusis to Megara, on the spot where she was believed to have been killed by her father (Paus. i. 39.3).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Cercyon (Kerkuon), a son of Poseidon by a daughter of Amphictyon, and accordingly
a halfbrother of Triptolemus (Paus. i. 14.1). Others call him a son of Hephaestus
(Hygin. Fab. 38). He came from Arcadia, and dwelt at Eleusis in Attica (Plut.
Thes. 11; Ov. Met. vii. 439). He is notorious in ancient story for his cruelty
towards his daughter Alope and all who refused to fight with him, but he was in
the end conquered and slain by Theseus (Paus. i. 39.3). Another personage of the
same name is mentioned by Pausanias (viii. 5.3).
Κερκυών : Γιος του Ποσειδώνα, περιβόητος ληστής που έμενε κοντά στην Ελευσίνα και ανάγκαζε τους διερχόμενους να παλεύουν μαζί του και σκότωνε όσους νικούσε. Τη δράση του αυτή διέκοψε ο Θησέας, ο οποίος τον νίκησε και τον σκότωσε. Εξω από την Ελευσίνα, στο δρόμο προς τα Μέγαρα, υπήρχε τον καιρό του Παυσανία το μέρος όπου γίνονταν οι αγώνες πάλης. Ονομαζόταν "παλαίστρα του Κερκυόνα" (Παυσ. 1,39,3).
Baubo (or Babo), a mythical woman of Eleusis, whom Hesychius calls the nurse of Demeter; but the common story runs thus : -on her wanderings in search of her daughter, Demeter came to Baubo, who received her hospitably, and offered her something to drink; but when the goddess, being too much under the influence of grief, refused to drink, Baubo made such a strange gesture, that the goddess smiled and accepted the draught (Clem. Alex. Cohort.). In the fragment of the Orphic hymn, which Clemens Alex. adds to this account, it is further related, that a boy of the name of Iacchus made an indecent gesture at the grief of Demeter. Arnobius (Adv. Gent) repeats the story of Baubo from Clemens, but without mentioning the boy Iacchus, who is otherwise unknown, and, if meant for Dionysus, is out of place here. The different stories concerning the reception of Demeter at Eleusis seem all to be inventions of later times, coined for the purpose of giving a mythical origin to the jokes in which the women used to indulge at the festival of this goddess.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΘΟΡΙΚΟΣ (Αρχαία πόλη) ΑΤΤΙΚΗ, ΑΝΑΤΟΛΙΚΗ
Cephalus (Kephalos). The son of Deion, and a grandson of Aeolus, married to Procris, the
eldest daughter of Erechtheus. They dwelt at Thoricos in Attica, and lived happily
together till curiosity to try the fidelity of his wife entered the mind of Cephalus.
Feigning a journey of eight years, he disguised himself and came to Procris with
a splendid jewel, which he offered to her on dishonourable terms. After much hesitation
she yielded, when her husband discovered himself and reproached her with her conduct.
She fled from him in shame, but they were soon after reconciled. Cephalus went
constantly to the chase; and Procris growing suspicious, as she had failed herself,
fancied that he was attracted by the charms of some other fair one. She questioned
the slave who used to accompany him; and he told her that his master used frequently
to ascend the summit of a hill and cry out, "Come, Nephele, come!" Procris
went to the designated hill and concealed herself in a thicket; and on her husband's
crying, "Come, Nephele, come!" (which was nothing more than an invocation
for some cloud, Wephele, to interpose itself between him and the scorching beams
of the sun), she rushed forward towards her husband, who, in his astonishment,
threw his dart and unwittingly killed her. (See Hyg. 189; cf. Ovid, Met. vii.
661 foll.) This legend is told with great variations. Cephalus, for his involuntary
crime, was banished. He went to Thebes, which was at that time ravaged by a fox
which nothing could overtake, and he joined Amphitryon in the chase of it. His
dog Laelaps ran it down; but, just as he was catching it, Zeus turned them both
to stone. Cephalus then aided Amphitryon against the Teleboans, and on their conquest
he settled in the island named from him Cephallenia.
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
Cephalus and Procris: P. Ovidius Naso, History of Love, by Charles Hopkins
Cephalus, a son of Deion, the ruler of Phocis, and Diomede, was married to Procris or Procne, by whom he become the father of Archius, the father of Laertes. He is described as likewise beloved by Eos (Apollod. i. 9.4; Hygin. Fab. 125; Schol. ad Callim. Hymn. in Dian. 209), but he and Procris were sincerely attached, and promised to remain faithful to each other. Once when the handsome Cephalus was amusing himself with the chase, Eos approached him with loving entreaties, which, however, he rejected. The goddess then bade him not break his vow until Procris had broken hers, but advised him to try her fidelity. She then metamorphosed him into a stranger, and gave him rich presents with which he was to tempt Procris. Procris was induced by the brilliant presents to break the vow she had made to Cephalus, and when she recognized her husband, she fled to Crete and discovered herself to Artemis. The goddess made her a present of a dog and a spear, which were never to miss their object, and then sent her back to Cephalus. Procris returned home in the disguise of a youth, and went out with Cephalus to chase. When he perceived the excellence of her dog and spear, he proposed to buy them of her; but she refused to part with them for any price except for love. When he accordingly promised to love her, she made herself known to him, and he became reconciled to her. As, however, she still feared the love of Eos, she always jealously watched him when he sent out hunting, but on one occasion he killed her by accident with the never-erring spear (Hygin. Fab. 189). Somewhat different versions of the same story are given by Apollodorus (iii. 15.1) and Ovid. (Met. vii. 394). Subsequently Amphitryon of Thebes came to Cephalus, and persuaded him to give up his dog to hunt the fox which was ravaging the Cadmean territory. After doing this he went out with Amphitryon against the Teleboans, upon the conquest of whom he was rewarded by Amphitryon with the island which he called after his own name Cephallenia (Apollod. ii. 4.7; Strab. x.; Eustath. ad Hom. p. 307, &c.). Cephalus is also called the father of Iphiclus by Clymene (Paus. x. 29.2). He is said to have put an end to his life by leaping into the sea from cape Leucas, on which he had built a temple of Apollo, in order to atone for having killed his wife Procris (Strab. x.; comp. Paus. i. 37.4; Hygin. Fab. 48).
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
ΙΚΑΡΙΑ (Αρχαίος δήμος) ΔΙΟΝΥΣΟΣ
When Erichthonius died and was buried in the same precinct of Athena, Pandion became king, in whose time Demeter and Dionysus came to Attica. But Demeter was welcomed by Celeus at Eleusis, and Dionysus by Icarius, who received from him a branch of a vine and learned the process of making wine. And wishing to bestow the god's boons on men, Icarius went to some shepherds, who, having tasted the beverage and quaffed it copiously without water for the pleasure of it, imagined that they were bewitched and killed him; but by day5 they understood how it was and buried him. When his daughter Erigone was searching for her father, a domestic dog, named Maera, which had attended Icarius, discovered his dead body to her, and she bewailed her father and hanged herself.
ΜΑΡΑΘΩΝ (Αρχαίος δήμος) ΑΤΤΙΚΗ, ΑΝΑΤΟΛΙΚΗ
The seventh labour he (Eurystheus) enjoined on him (Hercules) was
to bring the Cretan bull. Acusilaus says that this was the bull that ferried across
Europa for Zeus; but some say it was the bull that Poseidon sent up from the sea
when Minos promised to sacrifice to Poseidon what should appear out of the sea
(see Apoll.
3.1.3 & 3.1.4).
And they say that when he saw the beauty of the bull he sent it away to the herds
and sacrificed another to Poseidon; at which the god was angry and made the bull
savage. To attack this bull Hercules came to Crete, and when, in reply to his
request for aid, Minos told him to fight and catch the bull for himself, he caught
it and brought it to Eurystheus, and having shown it to him he let it afterwards
go free. But the bull roamed to Sparta and all Arcadia, and traversing the Isthmus
arrived at Marathon in Attica and harried the inhabitants. (Apoll.
2.5.7)
...Athens celebrated the games of the Panathenian festival, in which Androgeus,
son of Minos, vanquished all comers. Him Aegeus sent against the bull of Marathon,
by which he was destroyed. But some say that as he journeyed to Thebes to take
part in the games in honor of Laius, he was waylaid and murdered by the jealous
competitors.(1) But when the tidings of his death were brought
to Minos, as he was sacrificing to the Graces in Paros, he threw away the garland
from his head and stopped the music of the flute, but nevertheless completed the
sacrifice; hence down to this day they sacrifice to the Graces in Paros without
flutes and garlands.(Apoll.
3.15.7)
But not long afterwards, being master of the sea, he attacked Athens
with a fleet and captured Megara, then ruled by king Nisus, son of Pandion, and
he slew Megareus, son of Hippomenes, who had come from Onchestus to the help of
Nisus. Now Nisus perished through his daughter's treachery. For he had a purple
hair on the middle of his head, and an oracle ran that when it was pulled out
he should die; and his daughter Scylla fell in love with Minos and pulled out
the hair. But when Minos had made himself master of Megara, he tied the damsel
by the feet to the stern of the ship and drowned her. When the war lingered on
and he could not take Athens, he prayed to Zeus that he might be avenged on the
Athenians. And the city being visited with a famine and a pestilence, the Athenians
at first, in obedience to an ancient oracle, slaughtered the daughters of Hyacinth,
to wit, Antheis, Aegleis, Lytaea, and Orthaea, on the grave of Geraestus, the
Cyclops; now Hyacinth, the father of the damsels, had come from Lacedaemon and
dwelt in Athens.3 But when this was of no avail, they inquired of the oracle how
they could be delivered; and the god answered them that they should give Minos
whatever satisfaction he might choose. So they sent to Minos and left it to him
to claim satisfaction. And Minos ordered them to send seven youths and the same
number of damsels without weapons to be fodder for the Minotaur...(Apoll.
3.15.8)
...Medea, being then wedded to Aegeus (see
Apoll. 1.9.28), plotted against him (Theseus) and persuaded Aegeus to beware
of him as a traitor. And Aegeus, not knowing his own son, was afraid and sent
him against the Marathonian bull. And when Theseus had killed it, Aegeus presented
to him a poison which he had received the selfsame day from Medea. But just as
the draught was about to be administered to him, he gave his father the sword,
and on recognizing it Aegeus dashed the cup from his hands. And when Theseus was
thus made known to his father and informed of the plot, he expelled Medea. And
he was numbered among those who were to be sent as the third tribute to the Minotaur...
(Apoll. E.1.5 & E.1.6)
The land of the Cretans and especially that by the river Tethris was
ravaged by a bull. It would seem that in the days of old the beasts were much
more formidable to men, for example the Nemean lion, the lion of Parnassus, the
serpents in many parts of Greece, and the boars of Calydon, Eryrmanthus and Crommyon
in the land of Corinth, so that it was said that some were sent up by the earth,
that others were sacred to the gods, while others had been let loose to punish
mankind. And so the Cretans say that this bull was sent by Poseidon to their land
because, although Minos was lord of the Greek Sea, he did not worship Poseidon
more than any other god. They say that this bull crossed from Crete to the Peloponnesus,
and came to be one of what are called the Twelve Labours of Heracles. When he
was let loose on the Argive plain he fled through the isthmus of Corinth, into
the land of Attica as far as the Attic parish of Marathon, killing all he met,
including Androgeos, son of Minos. Minos sailed against Athens with a fleet, not
believing that the Athenians were innocent of the death of Androgeos, and sorely
harassed them until it was agreed that he should take seven maidens and seven
boys for the Minotaur that was said to dwell in the Labyrinth at Cnossus. But
the bull at Marathon Theseus is said to have driven afterwards to the Acropolis
and to have sacrificed to the goddess; the offering commemorating this deed was
dedicated by the parish of Marathon.(Paus.
1.27.9)
Commentary:
(1) This account of the murder of Androgeus is repeated almost
verbally by the Scholiast on Plat. Minos 321a. Compare Diod. 4.60.4ff.; Zenobius,
Cent. iv.6; Scholiast on Hom. Il. xviii.590. All these writers mention the distinction
won by Androgeus in the athletic contests of the Panathenian festival as the ultimate
ground of his undoing. Serv. Verg. A. 6.14 and Lactantius Placidus on Statius,
Achill. 192 say that, as an eminent athlete who beat all competitors in the games,
Androgeus was murdered at Athens by Athenian and Megarian conspirators. Paus.
1.27.10 mentions the killing of Androgeus by the Marathonian bull. According to
Hyginus, Fab. 41, Androgeus was killed in battle during the war which his father
Minos waged with the Athenians.
Kylix: Theseus and the Bull of Marathon. Collection: Elvehjem Museum of Art, University of Wisconsin-Madison
Cup. Theseus captures the Bull of Marathon, looping a rope around the bull's horns and feet; the bull is collapsing forwards onto its face. As in the other scenes, Theseus has hung his clothing and sword in a tree, and fights in heroic nudity; his traveler's cap is shown in the field. Collection: Paris, Musee du Louvre
Stamnos: Theseus and the bull. Collection: University Museum, University of Pennsylvania
Cup: In a rocky landscape, Theseus dressed in chitoniskos and fillet with petasos at the back, runs to the right with his club, approaching the bull of Marathon, which is being held back by a satyr. Collection: Paris, Musee du Louvre
Hydria: On the shoulder of the vase, Theseus binds the bull of Marathon. Museum of Fine Arts, Boston
Stemless cup: The exploits of Theseus. Nude Theseus advancing 3/4-view to the right, leaning back, with his left leg bent and raised, and his weight on his straight right leg, wearing a scabbard band over his right shoulder, wields an axe in his right hand and reaches out his left arm to the right, to restrain the Marathonian bull; the bull is rearing profile to the right, and raises its head and left foreleg; a female figure. Collection: Verona, Museo Archeologico al Teatro romano (Museo Civico)
Attic Red-Figure Bell-Krater Collection of Mr. and Mrs. Edward L. Diefenthal, Metairie, Louisiana
ΣΑΛΑΜΙΝΑ (Νησί) ΑΤΤΙΚΗ
On a report of Telamon's death reaching him there, he returned to the old Salamis; but was repelled by Eurysaces, and finally settled among the Gallaeci in the north west of Spain.
(Sir Richard Jebb, Commentary on Sophocles: Ajax intro, section 18)
The country of the Gallaeci or Callaeci in the north of Spain, between the Astures and the Durius
(Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898) id gallaecia)
Hippolytus (Hippolutos). The Joseph of classical literature, a son of Theseus and Hippolyte, or, according to others, of Theseus and Antiope. Theseus, after the death of his first wife, married Phaedra, the daughter of Minos and sister of Ariadne. This princess was seized with a criminal affection for the son of the Amazon, an affection produced by the wrath of Aphrodite against Hippolytus for neglecting her divinity and for devoting himself solely to the service of Artemis; or else against Phaedra as the daughter of Pasiphae. During the absence of Theseus, the queen made advances to her step-son, which were indignantly rejected. Filled with fear and hate, on the return of her husband she accused Hippolytus of an attempt on her honour. Without giving the youth an opportunity of clearing himself, the monarch, calling to mind that Poseidon had promised him the accomplishment of any three wishes that he might form, cursed and implored destruction on his son from the god. As Hippolytus, leaving Troezen, was driving his chariot along the seashore, a monster, sent by Poseidon from the deep, terrified his horses; they burst away in fury, heedless of their driver, dashed the chariot to pieces, and dragged along Hippolytus, entangled in the reins, until he died. Phaedra ended her days by her own hand; and Theseus, when too late, learned the innocence of his son. Euripides has founded his tragedy, Hippolytus, on this subject, but the legend assumes a somewhat different shape with him. According to the plot of his play, Phaedra hangs herself in despair when she finds that she is slighted by her step-son, and Theseus, on his return from his travels, finds, when taking down her corpse, a writing attached to it, in which Phaedra accused Hippolytus of having attempted her honour. According to another legend, Aesculapius restored Hippolytus to life, and Artemis transported him, under the name of Virbius, to Italy, where he was worshipped in the grove of Aricia. The story of Hippolytus forms the subject of a play by Euripides with that title, of a Latin tragedy by Seneca, and the Phedre of Racine.
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
Πληροφορίες Σύνταξης:
Για τον Ιππόλυτο, ο Ευριπίδης έγραψε την ομώνυμη τραγωδία, το(α) ηλεκτρονικό(ά) κείμενο(α) της οποίας παρατίθε(ν)ται στην Ελλάδα (αρχαία χώρα) στην κατηγορία Αρχαία Ελληνική Γραμματεία.
ΑΘΗΝΑΙ (Αρχαία πόλη) ΕΛΛΑΔΑ
Actaeus Aktaios). A son of Erisichthon, and according to Pausanias (i. 2. § 5), the earliest king of Attica. He had three daughters, Agraulos, Herse, and Pandrosus, and was succeeded by Cecrops, who married Agraulos. According to Apollodorus (iii. 14. 1.) on the other hand, Cecrops was the first king of Attica.
Κέκρωψ, γιος της Γέας (αυτόχθων) 2ος βασιλιάς της Αττικής, βασίλεψε μετά τον Ακταίο και η Ακτη (πρώτο όνομα της Αττικής) μετονομάστηκε σε Κεκροπία (περισσότερα για τον Κέκροπα βλ. Κεκροπίς )
When Cecrops died, Cranaus came to the throne; he was a son of the soil, and it was in his time that the flood in the age of Deucalion is said to have taken place. He married a Lacedaemonian wife, Pedias, daughter of Mynes, and begat Cranae, Menaechme, and Atthis; and when Atthis died a maid, Cranaus called the country Atthis. (Apollod. 3.14.5)
Cranaus (Kranaos), an autochthon and king of Attica, who reigned at the time of the flood of Deucalion. He was married to Pedias, by whom he became the father of Cranae, Cranaechme, and Atthis, from the last of whom Attica was believed to have derived its name. He was deprived of his kingdom by Amphictyon, his son-in-law, and after his death he was buried in the demos of Lamprae, where his tomb was shewn as late as the time of Pausanias. (Apollod. iii. 14.5, &c.; Paus. i. 2.5, 31.2.)
Πήρε την εξουσία στασιάζοντας εναντίον του πεθερού του, βασιλιά Κραναού. Σε μία από τις στοές των Αθηνών υπήρχε κτίσμα με πήλινα αγάλματα που παρίσταναν τον Αμφικτύωνα να φιλοξενεί το Διόνυσο και άλλους θεούς (Παυσ. 1,2,5-6).
Amphictyon (Amphiktuon), a son of Deucalion and Pyrrha (Apollod. i. 7.2), or according to others an autochthon, who after having married Cranae, the daughter of Cranaus, king of Attica, expelled his father-in-law from his kingdom and usurped his throne. He ruled for twelve years, and was then in turn expelled by Erichthonius (Apollod. iii. 14.5; Paus. i. 2.5). According to Eustathius (ad Hom. p. 277), he was married to Chthonopatra, by whom he had a son, Physcus, the father of Locrus. According to Stephanus Byzantius (s. v. Phuskos), however, Aetolus was a son and Physcus a grandson of Amphictyon. He was believed to have been the first who introduced the custom of mixing wine with water, and to have dedicated two altars to Dionysus Orthos and the nymphs (Eustath. ad Hom.). Dionysius of Halicarnassus (iv. 25), who calls him a son of Hellen, Pausanias (x. 8.1), and others, regard Amphictyon as the founder of the amphictyony of Thermopylae, and in consequence of this belief a sanctuary of Amphictyon was built in the village of Anthela on the Asopus, which was the most ancient place of meeting of this amphictyony (Herod. vii. 200). But this belief is without any foundation, and arose from the ancients assigning the establishment of their institutions to some mythical hero.
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
Atthis or Attis, a daughter of Cranaus, from whom Attica, which was before called Actaea, was believed to have derived its name. (Paus. i. 2. § 5.) The two birds into which Philomele and her sister Procne were metamorphosed, were likewise called Attis. (Martial, i. 54. 9, v. 67. 2.)
Γιος του Κέκροπα, βασιλιάς των Αθηνών. Εξορίστηκε από τους Μητιονίδες και κατέφυγε στα Μέγαρα, όπου και πέθανε (Παυσ. 1,5,2-3).
Pandion: Son of Cecrops and Metiadusa, grandson of Erechtheus, king of Athens. Driven into exile by the sons of his brother Metion, he went to Megara, where he married Pylia, the daughter of King Pylas, and inherited the kingdom. His sons, Aegeus, Lycus , Pallas, and Nisus (known as the Pandionidae), regained Attica from the Metionidae, and the first three shared it among themselves, while Nisus received Megara.
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
Γιος του Εριχθόνιου και της Πραξιθέας, τον διαδέχτηκαν στο θρόνο οι γιοι του Ερεχθέας και Βούτης.
Pandion. A son of Erichthonius, the king of Athens, by the Naiad Pasithea, was married to Zeuxippe, by whom he became the father of Procne and Philomela, and of the twins Erechtheus and Butes. In a war against Labdacus, king of Thebes, he called upon Tereus of Daulis in Phocis, for assistance, and afterwards rewarded him by giving him his daughter Procne in marriage. It was in his reign that Dionysus and Demeter were said to have come to Attica. (Apollod. iii. 14.6; Pans. i. 5.3; Thucyd. ii. 29.)
Zeuxippe). A sister of Pasithea or Praxithea, was a Naiad and married to Pandion, by whom she became the mother of Procne, Philomela, Erechtheus and Butes. (Apollod. iii. 14.8)
Son of Oxyntes, last Athenian king of house of Theseus
More on this article see
Ancient Deme of Themoetadae
Γιος του Ανδρόπομπου, πατέρας του Κόδρου, υποδέχτηκε τους Ιωνες στην Αθήνα (Παυσ. 7,1,9).
Γιος του Μέλανθου, τελευταίος βασιλιάς των Αθηνών, πατέρας του Μέδωνα ο οποίος τον διαδέχτηκε ως πρώτος άρχων των Αθηνών και του Νηλέα που υπήρξε ο αποικιστής της Ιωνίας (Παυσ. 7,2,1).
Mythical king of Athens who was one of the Neleids, descendants of
king Neleus of Pylos on the
west coast of the Peloponnese.
While Codros was king the Peloponnesians attacked Athens. They had
been told by an oracle that they would win if the king was spared. Codros then
dressed as a common soldier and was killed on the battlefield.
Because the Athenians could not find a worthy successor the monarchy
was abolished. This explained why Athens during historical time was not ruled
by kings.
Codros was worshipped as a hero in Athens, and his sons emigrated
to Asia Minor where they
founded the Ionian cities. One of them, Neleus, founded Miletus.
This text is cited Sept 2003 from the In2Greece URL below.
Codrus. The last king of Athens. He received the sceptre from
his father Melanthus, and was far advanced in years when some of the Dorian States
united their forces for the invasion of Attica. The Dorian army marched to Athens
and lay encamped under its walls; and the oracle at Delphi had assured them of
success, provided they spared the life of the Athenian king. A friendly Delphian,
named Cleomantis, disclosed the answer of the oracle to the Athenians, and Codrus
resolved to devote himself for his country in a manner not unlike that which immortalized
among the Romans, at a later date, the name of the Decii. He went out at the gate
disguised in a woodman's garb, and falling in with two Dorians, killed one with
his bill, and was killed by the other. The Athenians thereupon sent a herald to
claim the body of their king, and the Dorian chiefs, deeming the war hopeless,
withdrew their forces from Attica.
After the death of Codrus, the nobles, taking advantage, perhaps,
of the opportunity afforded by a dispute between his sons, are said to have abolished
the title of King, and to have substituted for it that of Archon. This new office
was to be held for life, and then transmitted to the son of the deceased. The
first of these hereditary archons was Medon, son of Codrus, from whom the thirteen
following archons were called Medontidae, as being his lineal descendants.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Codrus, Kodros: Perseus Project Index
Alcon. A son of Erechtheus, king of Athens, and father of Phalerus the Argonaut. (Apollon. Rhod. i. 97; Hygin. Fab. 14.) Valerius Flaccus (i. 399, &c.) represents him as such a skilful archer, that once, when a serpent had entwined his son, he shot the serpent without hurtinn his chlid. Virgil (Eclog. v. 11) mentions an Alcon, whom Servius calls a Cretan, and of whom he relates almost the same story as that which Valerius Flaccus ascribes to Alcon, the son of Erechtheus.
ΕΛΕΥΣΙΣ (Αρχαία πόλη) ΑΤΤΙΚΗ, ΔΥΤΙΚΗ
Γιος του αυτόχθονα βασιλιά Ελευσίνα, φιλοξένησε τη Δήμητρα η οποία τον δίδαξε τα μυστήρια της λατρείας της και χάρισε στο γιo του Δημοφώντα νεότητα και αθανασία. Ο Κελεός ίδρυσε ναό της θεάς και έγινε ο πρώτος της ιερέας.
Celeus, (Keleos). King of Eleusis, husband of Metanira, and
father of Demophon and Triptolemus. He received Demeter with hospitality at
Eleusis, when she was wandering in search of her daughter. The goddess, in return,
wished to make his son Demophon immortal, and placed him in the fire in order
to destroy his mortal parts; but Metanira screamed aloud at the sight, and Demophon
was destroyed by the flames. Demeter then bestowed great favours upon Triptolemus.
Celeus is described as the first priest, and his daughters as the first priestesses,
of Demeter at Eleusis.
Metanira, (Metaneira). The wife of Celeus, and mother of
Triptolemus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Celeus (Keleos), a king of Eleusis, and husband of Metaneira. When Demeter, on her wanderings in search of her daughter, came to Eleusis, she stayed in the house of Celeus. The goddess wished to make his son Demophon immortal, and, in order to destroy his mortal parts, she put him at night into the fire; but Metaneira, ignorant of the object, screamed aloud on seeing her child in the fire, and Demophon was destroyed by the flames. Demeter, to make up for the loss, bestowed great favours upon Triptolemus, the other son of Celeus (Apollod. i. 5.1). Celeus is described as the first priest of Demeter at Eleusis, and his daughters as priestesses of the goddess (Hom. Hym. in Dem. 101, &c.; Paus. i. 38.3, ii. 14.2). There is another mythical personage of this name (Anton. Lib. 1.9).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Triptolemus (Triptolemos). The son of Celeus, king of Eleusis, and Metanira
or Polhymnia. Others describe him as a son of King Eleusis by Cothonea, or of
Oceanus and Gaea, or of Trochilus by an Elensinian woman. Triptolemus was the
favourite of Demeter and the inventor of the plough and agriculture, and of civilization,
which is the result of it. He was the great hero in the Eleusinian Mysteries.
According to the common legend, he hospitably received Demeter at Eleusis, when
she was wandering in search of her daughter. The goddess, in return, wished to
make his son Demophon immortal, and placed him in the fire in order to destroy
his mortal parts; but Metanira screamed out at the sight, and the child was consumed
by the flames.
As a compensation for this bereavement, the goddess gave to
Triptolemus a chariot with winged dragons and seeds of wheat. In this chariot
Triptolemus rode over the earth, making man acquainted with the blessings of agricultureOn
his return to Attica, Celeus endeavoured to kill him; but by the command of Demeter
he was obliged to give up his country to Triptolemus, who now established the
worship of Demeter, and instituted the Thesmophoria. Triptolemus is represented
in works of art as a youthful hero, sometimes with the petasus, on a chariot drawn
by dragons, and holding in his hand a sceptre and corn ears.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Triptolemus (Triptolemos), a son of Celeus and Metaneira or Polymnia, or according
to others, a son of king Eleusis by Cothonea (or Cyntinea or Hyona, Serv. ad Virg.
Georg. i. 19; Schol. ad Stat. Theb. ii. 382). Others again describe him as a son
of Oceanus and Gaea, as a younger brother or relation of Celeus, as a son of Trochilus
by an Eleusinian woman, as a son of Rharus by a daughter of Amphictyon, or lastly,
as a son of Dysaules (Hygin. Fab. 147; Apollod. i. 5.2, Pas. i. 14.2; Hom Hymn.
in Cer. 153). Triptolemus was the favourite of Demeter, and the inventor
of the plough and agriculture, and of civilisation, which is the result of it.
He wits the great hero in the Eleusinian mysteries (Plin. H. N. vii. 56; Callim.
Hymn. in Cer. 22 ; Virg. Georg. i. 19).
According to Apollodorus, who makes Triptolemus a son of Celeus and
Metaneira, De meter, on her arrival at Eleusis in Attica, undertook as nurse the
care of Demophon, a brother of Triptolemus, who had just been born. In order to
make the child immortal, Demeter at night put him into a fire, but as Metaneira
on discovering the proceeding, screamed out, the child was consumed by the flames.
As a compensation for this bereavement, the goddess gave to Triptolemus a chariot
with winged dragons and seeds of wheat. According to others Triptolemus first
sowed barley in the Rharian plain, and thence spread the cultivation of grain
all over the earth; and in later times an altar and threshing floor of Triptolemus
were shown there (Paus. i. 38.6). In the Homeric hymn on Demeter, Triptolemus
is described as one of the chief men of the country, who like other nobles is
instructed by Demeter in her sacred worship (123, 474, &c.); but no mention is
made of any relationship between him and Celeus. In the tradition related by Hyginus,
who makes Triptolemus a son of Eleusis, Triptolemus himself was the boy whom the
goddess wished to make immortal. Eleusis, who wats watching her, was discovered
by her and punished with instant death (Ov. Trist. iii. 8. 2). Triptolemus, after
having received the dragon-chariot, rode in it all over the earth, making man
acquainted with the blessings of agriculture (Comp. Paus. vii. 18.2, viii. 4.
§ 1; Ov. Met. v. 646, &c.). On his return to Attica, king Celeus wanted to kill
him, but by the command of Demeter he was obliged to give up his country to Triptolemus,
which he now called after his father Eleusis. He now established the worship of
Demeter, and instituted the Thesmophoria (Hygin. Fab. 147 ; comp. Dionys. Hal.
i. 12; Ov. Fast. iv. 507, &c.) He had temples and statues both at Eleusis and
Athens (Paus. i. 14.1. 38.6). Triptolemus is represented in works of art as a
youthful hero, sometimes with the petasus, on a chariot drawn by dragons, and
holding in his hand a sceptre and corn ears.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Ο μεγαλύτερος γιος του Κελεού και της Μετάνειρας. Η Δήμητρα του έδωσε τον καρπό του σιταριού και ένα άρμα που το έσυραν δράκοντες, με το οποίο όργωσε όλη τη γη. Στον Τριπτόλεμο αποκάλυψε η Δήμητρα τα ελευσίνια μυστήρια.
Ιπποθόων: Γιος του Ποσειδώνα και της Αλόπης. Βασίλευσε στην Ελευσίνα μετά τον Κερκυώνα.
ΤΡΟΙΖΗΝ (Αρχαία πόλη) ΕΛΛΑΔΑ
(Troezenians) They say that Orus was the first to be born in their land. Now, in my opinion, Orus is an Egyptian name and utterly un-Greek; but they assert that he became their king, and that the land was called Oraea after him and that Althepus, the son of Poseidon and of Leis, the daughter of Orus, inheriting the kingdom after Orus, named the land Althepia. (Paus. 2.30.5)
Γιος του Ποσειδώνα, βασιλιάς της Τροιζήνας.
Althepus (Althepos), a son of Poseidon and Leis, a daughter of Orus, king of Troezen. The territory of Troezen was called after him Althepia. In his reign Pallas and Poseidon disputed the possession of the country with each Other (Paus. ii. 30. 6.)
Saron, a mythical king of Troezene, who built a sanctuary of Artemis Saronia on
the sea-coast. Once while chasing a stag into the sea he was drowned, and his
body, which was washed on shore in the grove of Artemis, was buried there, and
the gulf between Attica and Argolis was, from this circumstance, called the Saronic
Gulf (Paus. ii. 30.7). Near Troezene there was a little town called Saron (Steph.
Byz. s. v.), and Troezene itself is said at one time to have been called Saronia
(Eustath. ad Hom.)
After Althepus, Saron became king. They said that this man built the sanctuary
for Saronian Artemis by a sea which is marshy and shallow, so that for this reason
it was called the Phoebaean lagoon. Now Saron was very fond of hunting. As he
was chasing a doe, it so chanced that it dashed into the sea and he dashed in
alter it. The doe swam further and further from the shore, and Saron kept close
to his prey, until his ardor brought him to the open ocean. Here his strength
failed, and he was drowned in the waves. The body was cast ashore at the grove
of Artemis by the Phoebaean lagoon, and they buried it within the sacred enclosure,
and after him they named the sea in these parts the Saronic instead of the Phoebaean
lagoon. They know nothing of the later kings down to Hyperes and Anthas. (Paus. 2.30.7)
They (Troezenians) know nothing of the later (after Saros) kings down to Hyperes and Anthas. These they assert to be sons of Poseidon and of Alcyone, daughter of Atlas, adding that they founded in the country the cities of Hyperea and Anthea; Aetius, however, the son of Anthas, on inheriting the kingdoms of his father and of his uncle, named one of the cities Poseidonias. When Troezen and Pittheus came to Aetius there were three kings instead of one, but the sons of Pelops enjoyed the balance of power. Here is evidence of it. When Troezen died, Pittheus gathered the inhabitants together, incorporating both Hyperea and Anthea into the modern city, which he named Troezen after his brother. Many years afterwards the descendants of Aetius, son of Anthas, were dispatched as colonists from Troezen, and founded Halicarnassus and Myndus in Caria. Anaphlystus and Sphettus, sons of Troezen, migrated to Attica, and the parishes are named after them. (Paus. 2.30.8-9)
ΑΘΗΝΑΙ (Αρχαία πόλη) ΕΛΛΑΔΑ
Metion, a son of Erechtheus and Praxithea, and husband of Alcippe. His sons, the Metionidae,
expelled their cousin Pandion front his kingdom of Athens, but were themselves
afterwards expelled by the sons of Pandion (Apollod. iii. 15. 1, 5. 6. 8; Paus.
i. 5.3). Diodorus (iv. 76) calls Daedalus one of the sons of Metion, and Metion
himself a son of Eupalamus and grandson of Erechtheus (comp. Plat. Ion; Paus.
vii. 4.5). Apollodorus (iii. 15.8) on the other hand, calls Eupalamus a son of
Metion and father of Daedalus. According to a Sicyonian legend, Sicyon also was
a son of Metion and a grandson of Erechtheus (Paus. ii. 6.3; comp. Schol. ad Soph.
Oed. Col. 468, who calls the wife of Metion Iphinoe.
Βασιλική οικογένεια της Αθήνας. Αφαίρεσαν την εξουσία από τον Πανδίωνα, γιο του Κέκροπα (Παυσ. 1,5,3).(
Pallas. A son of the Athenian king Pandion, and accordingly a brother of Aegeus, Nisus, and Lycus, was slain by Theseus. The celebrated family of the Pallantidae at Athens traced their origin up to this Pallas. (Apollod. iii. 15.5; Paus. i. 22.2, 28.10; Plut. Twes. 3; Eurip. Hippol. 35.)
Teleon. An Athenian, a son of Ion, the husband of Zeuxippe, and father of the Argonaut Butes. (Apollod. i. 9.16; Apollon. Rhod. i. 95.) From him the Teleonites in Attica derived their name. (Eurip. Ion, 1579.)
ΕΛΕΥΣΙΣ (Αρχαία πόλη) ΑΤΤΙΚΗ, ΔΥΤΙΚΗ
Eumolpus, (Eumolpos). In Greek mythology, the son of Poseidon
and Chione, the daughter of Boreas and Orithyia. After his birth he was thrown
by his mother into the sea, but his father rescued him and brought him to Aethiopia,
to his daughter Benthesicyme. When he was grown up, Endius, the husband of Benthesicyme,
gave him one of his daughters in marriage, but he desired the other as well, and
was accordingly banished, and came with his son Ismarus or Immaradus to the Thracian
king Tegyrius in Boeotia. As successor to this king he marched to the assistance
of his friends the Eleusinians against the Athenian Erechtheus, but was slain
with his son. (See Erechtheus.) According to another story, Immaradus and Erechtheus
both fell, and the contending parties agreed that the Eleusinians should submit
to the Athenians, but should retain the exclusive superintendence of the mysteries
of Eleusis, of which Eumolpus was accounted the founder. He was also spoken of
as a writer of consecrational hymns, and as having discovered the art of cultivating
the vines and trees in general. The Eumolpidae, his descendants, were the hereditary
priests of the Eleusinian ritual.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Eumolpus (Eumolpos), that is, " the good singer," a Thracian who is described
as having come to Attica either as a bard, a warrior, or a priest of Demeter and
Dionysus. The common tradition, which, however, is of late origin, represents
him as a son of Poseidon and Chione, the daughter of Boreas and the Attic heroine
Oreithya. According to the tradition in Apollodorus (iii. 15.4), Chione, after
having given birth to Eumolpus in secret, threw the child into the sea. Poseidon,
however, took him up, and had him educated in Ethiopia by his daughter Benthesicyma.
When he had grown up, lie married a daughter of Ben thesicyma.; but as he made
an attempt upon the chastity of his wife's sister, Eumolpus and his son Ismarus
were expelled, and they went to the Thracian king Tegyrius, who gave his daughter
in marriage to Ismarus; but as Eumolpus drew upon himself the suspicion of Tegyrius,
he was again obliged to take to flight, and came to Eleusis in Attica,
where he formed a friendship with the Eleusinians. After tlhe death of his son
Ismsarus, however, lie returned to Thrace at the request of king Tegyrius.
The Eleusininians, who were involved in a war with Athens, called
Eumolpus to their assistance. Eumolpus came with a numerous band of Thracians,
but he was slain by Erechtheus. The traditions about this Eleusinian war, however,
differ very much. According to sonic, the Eleusinians under Eumolpus attacked
the Athenians under Erechtheus, but were defeated, and Eumolpus with his two sons,
Phorbas and Immaradus, were slain (Thuc. ii. 15; Plut. Menex.; Isocrat. Panath.
78; Plut. Parall. Gr. et. Rom. 20; Schol. ad Eurip. Phoen. 854). Pausanias (i.
38.3) relates a tradition that in the battle between the Eleusinians and Athenians,
Erechtheus and Immaradus fell, and that thereupon peace was concluded on condition
that the Eleusinians should in other respects be subject to Athens, but that they
alone should have the celebration of their mysteries, and that Eumolpus and the
daughters of Celeus should perform the customary sacrifices. When Eumolpus died,
his younger son Ceryx succeeded him in the priestly office. According to Hyginus
(Fab. 46; comp. Strab. vii.), Eumolpus came to Attica with a colony of Thracians,
to claim the country as the property of his father, Poseidon.
Mythology regards Eumolpus as the founder of the Eleusinian mysteries,
and as the first priest of Demeter and Dionysus; the goddess herself taught him,
Triptolemus, Diocles, and Celeus, the sacred rites, and he is therefore sometimes
described as having himself invented the cultivation of the vine and of fruit-trees
in general (Hom. Hymn. in Cer. 476; Plin. H. N. vii. .53; Ov. Met. x. 93). Respecting
the privileges which his descendants enjoyed in Attica. As Eumolpus was regarded
as an ancient priestly bard, poems and writings on the mysteries were fabricated
and circulated at a later time under his name. One hexameter line of a Dionysiac
hymn, ascribed to him, is preserved in Diodorus (i. 11; Suid. s. v.). The legends
connected him also with Heracles, whom he is said to have instructed in music,
or initiated into the mysteries (Hygin. Fab. 273; Theocrit. xxiv. 108; Apollod.
ii. 5.12). The difference in the traditions about Eumolpus led some of the ancients
to suppose that two or three persons of that name ought to be distinguished (Hesych.
s. v. Eumolpidai; Schol. ad Oed. Col. 1051; Phot. Lex. s. v. Eumolpidai). The
tomb of Eumolpus was shewn both at Eleusis and Athens (Paus. i. 38.2).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Εύμολπος. Γιος του Ποσειδώνα και της Χιόνης και πατέρας του Ιμμάραδου, αρχηγού των Ελευσινίων στον πόλεμο Ελευσινίων-Αθηναίων.
Eumolpidae: The most distinguished and venerable among the priestly families in Attica, believed to be the descendants of the Thracian bard Eumolpus, the introducer of the Eleusinian mysteries into Attica. The hierophantes was always a member of the family of the Eumolpidae, as Eumolpus himself was believed to have been the first hierophant. For the judicial powers of the Eumolpidae.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Eumolpidae (Eumolpidai), the most distinguished and venerable among the priestly
families in Attica, believed to be the descendants of the Thracian bard Eumolpus,
the introducer of the Eleusinian mysteries into Attica (Diod. Sic. i. 29; Apollod.
iii. 15, 4; Lycurg. c. Leocr. 98). The hierophantes was always a member of the
family of the Eumolpidae, as Eumolpus himself was believed to have been the first
hierophant. (Hesych. s. v. Eumolpidai: Tac. Hist. iv. 83; Arnob. v. 25; Clemens
Alex. Protrept.). For the duties and official dress of the hierophant, see Eleusinia.
The hierophant was attended by four epimeletai ton musterion, one of whom likewise
belonged to the family of the Eumolpidae (see Epimeletae
4.) Other members of their family do not seem to have had any particular functions
at the Eleusinia, though, together with the second great priestly family of the
Kerykes, they were hereditary guardians of the mysteries. The latter family were
variously described as descended from a younger son of Eumolpus, or from Hermes
and Aglauros. The Eumolpidae and Kerykes had on certain occasions to offer up
prayers for the welfare of the state; for these duties, and for the sacred treasures
entrusted to their care, they were individually and collectively responsible (Aeschin.
c. Ctes. 18).
The Eumolpidae (perhaps also the Kerykes, as Caillemer conjectures)
had also certain judicial powers in cases of asebeia, but only, it would seem,
where the mysteries were concerned. Two modes of prosecution for impiety are coupled
together, dikazesthai pros Eumolpidas and phrazein pros ton basilea: the two processes
must have been practically identical, the king archon acting as eisagogeus or
hegemon dikasteriou, and the Eumolpidae furnishing a jury (Dem. c. Androt.). The
law according to which they pronounced their sentence, and of which they had the
exclusive possession, was not written, but handed down by tradition; and the Eumolpidae
alone had the right to interpret it (exegeisthai), or where the law was silent,
to act according to their own discretion(Lys. c. Andoc.10). We agree, however,
with Caillemer, that the action of the Eumolpidae must have been confined to spiritual
censures, such as exclusion from the mysteries, or reduction of a mustes to the
ranks of the uninitiated. In democratic Athens none but purely ceremonial functions
were left to the old aristocracy (see Eupatridae
& Ephetae).
When, therefore, we read that it was death for an atimos to enter the sacred precinct
of Eleusis (Andoc. de Myst. 33), or for anyone to put the suppliant bough (hiketeria,
§ 110) in the wrong place or at the wrong time, we may be quite sure that the
Eumolpidae, if they declared the sacred law on the subject, had no voice in the
capital sentence. In some cases, when a person was convicted of gross violation
of the public institutions of his country, the people, besides sending the offender
into exile, added a clause in their verdict that a curse should be pronounced
upon him by the Eumolpidae (Plut. Alcib. 22; Corn. Nep. Alcib. 4, 5). But the
Eumolpidae could pronounce such a curse only at the command of the people, and
might afterwards be compelled by the people to revoke it and purify the person
whom they had cursed before (Plut. Alcib. 33; Corn. Nep. Alcib. 6, 5).
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΤΡΟΙΖΗΝ (Αρχαία πόλη) ΕΛΛΑΔΑ
Troezen, (Troizen), a son of Pelops, and founder of the town of Troezen or Troezene. He was the father of Anaphlystus and Sphettus. (Paus. ii. 30.8)
ΑΘΗΝΑΙ (Αρχαία πόλη) ΕΛΛΑΔΑ
Γιος του Θησέα και της Φαίδρας. Δικάστηκε από το επί Παλλαδίω δικαστήριο γιατί χωρίς να το ξέρει σκότωσε αργείους που αποβιβάστηκαν στην Αθήνα κα το άλογό του ποδοπάτησε και έναν Αθηναίο (Παυσ. 1,28,9).
Demophon. A son of Theseus and Phaedra, and brother of Acamas (Diod. iv. 62; Hygin. Fab. 48). According to Pindar (ap. Plut. Thes. 28), he was the son of Theseus by Antiope. He accompanied the Grecks against Troy (Homer, however, does not mention him), and there effected the liberation of his grandmother Aethra, who was with Helena as a slave (Paus. x. 25.2). According to Plutarch he was beloved by Laodice, who became by him the mother of Munychus or Munytus whom Aethra brought up in secret at Ilium. On Demophon's return from Troy, Phyllis, the daughter of the Thracian king Sithon, fell in love with him, and he consented to marry her. But, before the nuptials were celebrated, he went to Attica to settle his affairs at home, and as he tarried longer than Phyllis had expected, she began to think that she was forgotten, and put an end to her life. She was, however, metamorphosed into a tree, and Demophon, when he at last returned and saw what had happened, embraced the tree and pressed it to his bosom, whereupon buds and leaves immediately came forth (Ov. Ar. Am. iii. 38, Heroid. 2; Serv. ad Virg. Eclog v. 10; comp. Hygin. Fab. 59). Afterwards, when Diomedes on his return from Troy was thrown on the coast of Attica, and without knowing the country began to ravage it, Demophon marched out against the invaders: he took the Palladium from them, but had the misfortune to kill an Athenian in the struggle. For this murder he was summoned by the people of Athens before the court epi Palladioi--the first time that a man was tried by that court (Paus. i. 28.9). According to Antoninus Liberalis (33) Demophon assisted the Heracleidae against Eurystheus, who fell in battle, and the Heracleidae received from Demophon settlements in Attica, which were called the tetrapolis. Orestes too came to Athens to seek the protection of Demophon. He arrived during the celebration of the Anthesteria, and was kindly received; but the precautions which were taken that he might not pollute the sacred rights, gave rise to the second day of the festival, which was called choes (Athen. x; Plut. Syrmpos. ii). Demophon was painted in the Lesche at Delphi together with Helena and Aethra, meditating how he might liberate Aethra (Paus. i. 28.9).
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
Απόγονοι του Κέφαλου που για να γίνουν δεκτοί ως Αθηναίοι πολίτες μετά τη δίκη και εξορία του Κέφαλου για το φόνο της Πρόκριδος πήραν δελφικό χρησμό και θυσίασαν στο Ιερό του Απόλλωνα στην Ιερά Οδό (Παυσ. 1, 37,6-7).
Αθηναίος αγγελιαφόρος που τον σκότωσαν οι Μεγαρείς. Οι Αθηναίοι είχαν στήσει ταφικό μνημείο του στην Ιερά Οδό (Παυσ. 1,36,3).
ΑΙΓΙΝΑ (Νησί) ΕΛΛΑΔΑ
Ο Αιακός ήταν βασιλιάς της Αίγινας, γιος του Διός και της νύμφης Αιγίνης, πατέρας του Πηλέως και του Τελαμώνος από την Ενδηίδα και του Φώκου από τη νύμφη Ψαμμάθη (Ιλ. Φ 189, βλ. και Ησίοδ. Θεογ. 1003). Υπήρξε διαιτητής στη διαμάχη του Σκίρωνα με το Νίσο για τη βασιλεία των Μεγάρων (Παυσ. 1,39,6).
Aeacus (Aiakos), a son of Zeus and Aegina, a daughter of the river-god Asopus.
He was born in the island of Oenone or Oenopia, whither Aegina had been carried
by Zeus to secure her from the anger of her parents, and whence this island was
afterwards called Aegina (Apollod. iii. 12.6; Hygin. Fab. 52; Paus. ii. 29.2;
comp. Nonn. Dionys. vi. 212; Ov. Met. vi. 113, vii. 472). According to some accounts
Aeacus was a son of Zeus and Europa. Some traditions related that at the time
when Aeacus was born, Aegina was not yet inhabited, and that Zeus changed the
ants (murmekes) of the island into men (Myrmidones) over whom Aeacus ruled, or
that he made men grow up out of the earth (Hes. Fragm. 67, ed. Gottling; Apollod.
iii. 12.6; Paus. l. c.). Ovid (Met. vii. 520; comp. Hygin. Fab. 52; Strab. viii.
p. 375), on the other hand, supposes that the island was not uninhabited at the
time of the birth of Aeacus, and states that, in the reign of Aeacus, Hera, jealous
of Aegina, ravaged the island bearing the name of the latter by sending a plague
or a fearful dragon into it, by which nearly all its inhabitants were carried
off, and that Zeus restored the population by changing the ants into men.
These legends, as Muller justly remarks (Aeginetica), are nothing
but a mythical account of the colonisation of Aegina, which seems to have been
originally inhabited by Pelasgians, and afterwards received colonists from Phthiotis,
the seat of the Myrmidones, and from Phlius on the Asopus. Aeacus while he reigned
in Aegina was renowned in all Greece for his justice and piety, and was frequently
called upon to settle disputes not only among men, but even among the gods themselves
(Pind. Isth. viii. 48; Paus. i. 39.5). He was such a favourite with the latter,
that, when Greece was visited by a drought in consequence of a murder which had
been committed (Diod. iv. 60, 61; Apollod. iii. 12.6), the oracle of Delphi declared
that the calamity would not cease unless Aeacus prayed to the gods that it might;
which lie accordingly did, and it ceased in consequence. Aeacus himself shewed
his gratitude by erecting a temple to Zeus Panhellenius on mount Panhellenion
(Paus. ii. 30.4), and the Aeginetans afterwards built a sanctuary in their island
called Aeaccum, which was a square place enclosed by walls of white marble. Aeacus
was believed in later times to be buried under the altar in this asacred enclosure
(Paus. ii. 29.6). A legend preserved in Pindar (Ol. viii. 39) relates that Apollo
and Poseidon took Aeacus as their assistant in building the walls of Troy. When
the work was completed, three dragons rushed against the wall, and while the two
of them which attacked those parts of the wall built by the gods fell down dead,
the third forced its way into the city through the part built by Aeacus. Hereupon
Apollo prophesied that Troy would fall through the hands of the Aeacids. Aeacus
was also believed by the Aeginetans to have surrounded their island with high
cliffs to protect it against pirates (Paus. ii. 29.5). Several other incidents
connected with the story of Aeacus are mentioned by Ovid (Met. vii. 506, ix. 435).
By Endeis Aeacus had two sons, Telamon and Peleus, and by Psamathe a son, Phocus,
whom he preferred to the two others, who contrived to kill Phocus during a contest,
and then fled from their native island. After his death Aeacus became one of the
three judges in Hades (Ov. Met. xiii. 25; Hor. Carm. ii. 13. 22), and according
to Plato (Gorg.; compare Isocrat. Evag. 5) especially for the shades of Europeans.
In works of art he was represented bearing a sceptre and the keys of Hades (Apollod.
iii. 12.6; Pind. Isthm. viii. 47). Aeacus had sanctuaries both at Athens and in
Aegina (Paus. ii. 29.6; Hesych. s. v. ; Schol. ad Pind. Nem. xiii. 155), and the
Aeginetans regarded him as the tutelary deity of their island (Pind. Nem. viii.
22).
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
ΓΕΡΑΝΕΙΑ ΟΡΗ (Βουνό) ΑΤΤΙΚΗ
Γιος του Δία και μιας από τις Σιθνίδες Νύμφες. Επέζησε μετά τον κατακλυσμό του Δευκαλίωνα κολυμπώντας προς τα Γεράνεια, που πήραν αυτό το όνομα επειδή ο Μέγαρος κολυμπούσε οδηγημένος από τις κραυγές γερανών (Παυσ. 1,40,1).
ΜΑΡΑΘΩΝ (Αρχαίος δήμος) ΑΤΤΙΚΗ, ΑΝΑΤΟΛΙΚΗ
Corinthus, son of Marathon or Zeus, gives his name to Corinth
ΣΑΛΑΜΙΝΑ (Νησί) ΑΤΤΙΚΗ
Son of Telamon, king of Salamis, and grandson of Aeacus. Homer
calls him Aiax the Telamonian, Aiax the Great, or simply Aiax, whereas the other
Aiax, son of Oileus, is always distinguished from the former by some epithet.
He sailed against Troy in twelve ships, and is represented in the Iliad as second
only to Achilles in bravery. In the contest for the armour of Achilles he was
conquered by Odysseus, and this, says Homer, was the cause of his death. Later
poets relate that his defeat by Odysseus threw him into a state of madness; that
he rushed from his tent and slaughtered the sheep of the Greek army, fancying
they were his enemies; and that at length he put an end to his own life. From
his blood there sprang up a purple flower bearing the letters Ai (Ai) on its leaves,
which were at once the initials of his name and expressive of a sigh. Homer does
not mention his mistress Tecmessa.
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
A son of Telamon, king of Salamis, by Periboea or Eriboea (Apollod.
iii. 12.7; Paus. i. 42.4; Pind. Isth. vi. 65; Diod. iv. 72), and a grandson of
Aeacus. Homer calls him Ajax the Telamonian, Ajax the Great, or simply Ajax (Il.
ii. 768, ix. 169, xiv. 410; comp. Pind. Isth. vi. 38), whereas the other Ajax,
the son of Oileus, is always distinguished from the former by some epithet. According
to Homer Ajax joined the expedition of the Greeks against Troy, with his Salaminians,
in twelve ships (Il. ii. 557), and was next to Achilles the most distinguished
and the bravest among the Greeks (ii 768, xvii. 279). He is described as tall
of stature, and his head and broad shoulders as rising above those of all the
Greeks (iii 226); in beauty he was inferior to none but Achilles (Od. xi. 550,
xxiv. 17; comp. Paus. i. 35.3). When Hector challenged the bravest of the Greeks
to single combat, Ajax came forward among several others. The people prayed that
he might fight, and when the lot fell to Ajax (Il. vii. 179, &c.), and he approached,
Hector himself began to tremble (215). He wounded Hector and dashed him to the
ground by a huge stone. The combatants were separated, and upon parting they exchanged
arms with one another as a token of mutual esteem (305, &c.). Ajax was also one
of the ambassadors whom Agamemnon sent to conciliate Achille. (ix. 169). He fought
several times besides with Hector, as in the battle near the ships of the Greeks
(xiv. 409, &c. xv. 415, xvi. 114), and in protecting the body of Patroclus (xvii.
128, 7 32). In the games at the funeral pile of Patroclus, Ajax fought with Odysseus,
but without gaining any decided advantage over him (xxiii. 720, &c.), and in like
manner with Diomedes. In the contest about the armour of Achilles, he was conquered
by Odysseus, and this, says Homer, became the cause of his death (Od. xi. 541,
&c.). Odysseus afterwards met his spirit in Hades, and endeavoured to appease
it, but in vain.
Thus far the story of Ajax, the Telamonian, is related in the Homeric poems.
Later writers furnish us with various other traditions about his youth, but more
especially about his death, which is so vaguely alluded to by Homer. According
to Apollodorus (iii. 12.7) and Pindar (Isth. vi. 51, &c.), Ajax became invulnerable
in consequence of a prayer which Heracles offered to Zeus, while he was on a visit
in Salamis. The child was called Aias from aetos, an eagle, which appeared immediately
after the prayer as a favourable omen. According to Lycophron (455 with the Schol.),
Ajax was born before Heracles came to Telamon, and the hero made the child invulnerable
by wrapping him up in his lion's skin (Comp. Schol. ad Il. xxiii. 841). Ajax is
also mentioned among the suitors of Helen (Apollod. iii. 10.8; Hygin. Fab. 81).
During the war against Troy, Ajax, like Achilles, made excursions into neighbouring
countries. The first of them was to the Thracian Chersonesus, where he took Polydorus,
the son of Priam, who had been entrusted to the care of king Polymnestor, together
with rich booty. Thence, he went into Phrygia, slew king Teuthras, or Teleutas,
in single combat, and carried off great spoils, and Tecmessa, the king's daughter,
who became his mistress (Soph. Aj. 210, 480, &c.; Hor. Carm. ii. 4. 5). In the
contest about the armour of Achilles, Agamemnon, on the advice of Athena, awarded
the prize to Odysseus. This discomfiture threw Ajax into an awful state of madness.
In the night he rushed from his tent, attacked the sheep of the Greek army, made
great havoc among them, and dragged dead and living animals into his tent, fancying
that they were his enemies. When, in the morning, he recovered his senses and
beheld what he had done, shame and despair led him to destroy himself with the
sword which Hector had once given him as a present. (Pind. Nem. vii. 36; Soph.
Aj. 42, 277, 852; Ov. Met. xiii. 1, &c.; Lycophr. l. c.). Less poetical traditions
make Ajax die by the hands of others. His step-brother Teucrus was charged by
Telamon with the murder of Ajax, but succeeded in clearing himself from the accusation
(Paus. i. 28.12). A tradition mentioned by Pausanias (i. 35.3; comp. Ov. Met.
xiii. 397) states, that from his blood there sprang up a purple flower which bore
the letters ai on its leaves, which were at once the initials of his name and
expressive of a sigh. According to Dictys, Neoptolemus, the son of Achilles, deposited
the ashes of the hero in a golden urn on mount Rhoeteion; and according to Sophocles,
he was buried by his brother Teucrus against the will of the Atreidae. Pausanias
(iii. 19.11) represents Ajax, like many other heroes, as living after his death
in the island of Leuce. It is said that when, in the time of the emperor Hadrian,
the sea had washed open the grave of Ajax, bones of superhuman size were found
in it, which the emperor, however, ordered to be buried again (Philostr. Her.
i. 2; Paus. iii. 39.11). Respecting the state and wandering of his soul after
his death, see Plato, De Re Publ. x. in fin.; Plut. Sympos. ix. 5.
Ajax was worshipped in Salamis as the tutelary hero of the island,
and had a temple with a statue there, and was honoured with a festival, Aianteia.
At Athens too he was worshipped, and was one of the eponymic heroes, one of the
Attic tribes (Aeantis) being called after him (Paus. i. 35.2; Plut. Sympos. i.
10). Not far from the town Rhoeteion, on the promontory of the same name, there
was likewise a sanctuary of Ajax, with a beautiful statue, which Antonius sent
to Egypt, but which was restored to its original place by Augustus (Strab. xiii.).
According to Dictys Cretensis (v. 16) the wife of Ajax was Glauca, by whom she
had a son, Aeantides; by his beloved Tecmessa, he had a son, Eurysaces (Soph.
Aj. 333). Several illustrious Athenians of the historical times, such as Miltiades,
Cimon, and Alcibiades, traced their pedigree to the Telamonian Ajax (Paus. ii.
29.4; Plut. Alcib.1). The traditions about this hero furnished plentiful materials,
not only for poets, but also for sculptors and painters. His single combat with
Hector was represented on the chest of Cypselus (Paus. v. 19.1); his statue formed
a part of a large group at Olympia, the work of Lycius (Paus. v. 22.2; comp. Plin.
H. N. xxxv. 10.36 ; Aelian, V. H. ix. 11). A beautiful sculptured head, which
is generally believed to be a head of Ajax, is still extant in the Egremont collection
at Petworth.
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
Πληροφορίες Σύνταξης:
Για τον Αίαντα ο Σοφοκλής έγραψε την ομώνυμη τραγωδία. Το(α) ηλεκτρονικό(ά) κείμενο(α) της οποίας παρατίθε(ν)ται στην Ελλάδα (αρχαία χώρα) στην κατηγορία Αρχαία Ελληνική Γραμματεία.
A son of Aeacus and Endeis, and a brother of Peleus. He emigrated from
Aegina to Salamis, and was first married to Glance, a daughter of Cenchreus (Diod.
iv. 72), and afterwards to Periboea or Eriboea, a daughter of Alcathous, by whom
he became the father of Ajax (Pind. Isthm. vi. 65; Apollod. iii. 12.6). He was
one of the Calydonian hunters and of the Argonauts (Apollod. i. 8.2, 9.16, iii.
12.7 ; Paus. i. 42.4; Hygin. Fab. 173 ; Tzetz. ad Lycoph. 175). Miltiades traced
his pedigree to Telamon (Paus. ii. 29.4). After Telamon and Peleus had killed
their step-brother Phocus. they were expelled by Aeacus from Aegina, and Telamon
went to Cychreus in Salamis, who bequeathed to him his kingdom (Apollod. l. c.
; Paus. ii. 29.2, 7.) He is said to have been a great friend of Heracles (Schol.
ad Apollon. Rhod. i. 1289; Theocrit. Id. xiii. 38), and to have joined him in
his expedition against Laomedon of Troy, which city he was the first to enter.
He there erected to Heracles Callinicus or Alexicacus, an altar. Heracles, in
return gave to him Theaneira or Hesione, a daughter of Laomedon, by whom he became
the father of Teucer and Trambelus (Apollod. ii. 6.4, iii. 10.8, 12.7; Tzetz.
ad Lycoph. 468 ; Diod. iv. 32). On this expedition Telamon and Heracles also fought
against the Meropes in Cos, on account of Chalciope, the beautiful daughter of
Eurypylus, the king of the Meropes, and against the giant Alcioneus, on the isthmus
of Corinth (Pind. Nem. iv. 40, with the Schol.). He also accompanied Heracles
on his expedition against the Amazons, and slew Melanippe. (Pind. Nem. iii. 65,
with the Schol.)
The son of Aeacus and Endeis, and brother of Peleus. Having assisted Peleus in slaying their half-brother Phocus, Telamon was expelled from Aegina, and came to Salamis. Here he was first married to Glauce, daughter of Cychreus, king of the island, on whose death Telamon became king of Salamis. He afterwards married Periboea or Eriboea, daughter of Alcathous, by whom he became the father of Aiax, who is hence frequently called Telamoniades and Telamonius heros. Telamon himself was one of the Calydonian hunters and one of the Argonauts. He was also a warm friend of Heracles, whom he joined in his expedition against Laomedon of Troy, which city he was the first to enter, and also against the Amazons. Heracles, in return, gave to him Theanira or Hesione, a daughter of Laomedon, by whom he became the father of Teucer and Trambelus.
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
A son of Telamon and Hesione, of Crete, was a step-brother of Ajax, and
tile best archer among the Greeks at Troy (Hom. Il. viii. 281, xiii. 170). On
his return from the Trojan war, Telamon refused to receive him in Salamis, because
he had not avenged the death of his brother Ajax, or because he had not brought
with him his remains, Tecmessa, or his son Eurysaces. Teucer, therefore, in consequence
of a promise of Apollo, sailed away in search of a new home. This he found in
the island of Cyprus, which was given to him by Belus, king of Sidon (Serv. ad
Aen. i. 619). He there married Eune, the daughter of Cyprus, by whom he became
the father of Asteria, and founded the town of Salamis. (Tzetz. ad Lycoph. 447,
450 ; Pind. Nem. iv. 60; Aeschyl. Pers. 896 ; Eurip. Helen. 87, 146; Paus. ii.
29.4; Horat. Carm. i. 7.21.)
Eurysaces (Eurusakes), a son of the Telamonian Ajax and Tecmessa, was named after the broad shield of his father. (Soph. Aj. 575; Eustath. ad Hom. p. 857; Serv. ad Aen. i. 623; Philostr. Heroic. 11. 2.) An Athenian tradition related, that Eurysaces and his brother Philaeus had given up to the Athenians the island of Salamis, which they had inherited from their grandfather, and that the two brothers received in return the Attic franchise. One of the brothers then settled at Brauron, and the other at Melite. Eurysaces was honoured like his father, at Athens, with an altar. (Plut. Sol. 10; Paus. i. 35. § 2.)
Cychreus or Cenchreus (Kuchreus), a son of Poseidon and Salamis, became king of the island of Salamis, which was called after him Cychreia, and which he delivered from a dragon. He was subsequently honoured as a hero, and had a sanctuary in Salamis. (Apollod. iii. 12.7; Diod. iv. 72.) According to other traditions, Cychreus himself was called a dragon on account of his savage nature, and was expelled from Salamis by Eurylochus; but he was received by Demeter at Eleusis, and appointed a priest to her temple. (Steph. Byz. s. v. Kuchreios.) Others again said that Cychreus had brought up a dragon, which was expelled by Eurylochus. (Strab. ix.) There was a tradition that, while the battle of Salamis was going on, a dragon appeared in one of the Athenian ships, and that an oracle declared this dragon to be Cychreus. (Paus. i. 36.1; comp. Tzetz. ad Lycoph. 110, 175; Plut. Thes. 10, Solon. 9.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited July 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Scirus (Skiros), a soothsayer of Dodona, who, in the reign of Erechtheus, came to Salamis, and was afterwards honoured in the island with heroic honours. Salamis is further said to have been called after him, Sciras. (Paus. i. 36.3; Strab. ix.; Steph. Byz. s. v.)
ΑΘΗΝΑΙ (Αρχαία πόλη) ΕΛΛΑΔΑ
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.
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