Εμφανίζονται 24 τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΟΛΥΜΠΟΣ Βουνό ΕΛΛΑΔΑ" .
Πληροφορίες για την Ηβη, τη σύζυγο του Ηρακλή μετά την αποθέωσή του, βρίσκονται στο Αργος , αρχαία πόλη της Αργολίδας.
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
Various WebPages
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.
Γιος της Νύχτας, αδελφός των Εσπερίδων, ζούσε στον Ολυμπο με τους θεούς τους οποίους και σατύριζε.
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