Εμφανίζονται 76 τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΜΑΝΤΙΝΕΙΑ Επαρχία ΑΡΚΑΔΙΑ" .
Bacchae, (Bakchai).
(1) The female followers of Bacchus or Dionysus in his wanderings
through the East, and represented as crowned with vine-leaves, wearing fawn-skins,
and carrying the thyrsus in their hands. They are also known as Maenades (from
mainomai, to rave) and Thyiades (from thuo, to sacrifice).
(2) Priestesses of Bacchus or Dionysus.
Maenades (Mainades). A name of the Bacchantes, from mainomai,
"to rave," because they were frenzied in the worship of Dionysus.
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
ΜΑΙΝΑΛΟΝ (Χιονοδρομικό κέντρο) ΑΡΚΑΔΙΑ
Η Φιαλώ συνευρέθηκε με τον Ηρακλή. Ο πατέρας της Αλκιμέδων μόλις γέννησε την εγκατάλειψε δέσμια στο βουνό μαζί με το παιδί που γέννησε, τον Αιχμαγόρα. Οταν το μικρό άρχισε να κλαίει, το άκουσε η κίσσα (καρακάξα) και από τότε λένε μιμείται το κλάμα του παιδιού. Περνώντας ο Ηρακλής άκουσε την κίσσα, νόμισε ότι ήταν κάποιο μικρό παιδί και πήγε στο μέρος απ' όπου ακουγόταν, όπου βρήκε τη Φιαλώ με το γιο του και τους έσωσε (Παυσ. 8,12,3-4).
ΜΑΝΤΙΝΕΙΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Οταν η Μήδεια πήγε στην Ιωλκό ξεγέλασε τις κόρες του Πελία ότι δήθεν μπορούσε να ξανακάνει τον πατέρα τους νέο. Για να τους το αποδείξει έσφαξε ένα κριάρι, το έβρασε και με τη βοήθεια κάποιων φαρμάκων έβγαλε ένα αρνί από το καζάνι. Κομμάτιασε λοιπόν και τον Πελία και, φυσικά, δεν τον επανέφερε στη ζωή. Οι κόρες του από ντροπή έφυγαν και εγκαταστάθηκαν στην Αρκαδία, όπου και έμειναν μέχρι το θάνατό τους. Ο τάφος τους βρισκόταν κοντά στη Μαντίνεια (Παυσ. 8,11,2-3).
ΤΕΓΕΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Ο μύθος λέει ότι η Αύγη, που ήταν ιέρεια της Αθηνάς Αλέας, συνευρέθηκε με τον Ηρακλή και γέννησε ένα γιο, τον οποίο έκρυψε μέσα στο χώρο του Ναού της Αθηνάς. Αυτό εξόργισε τη θεά, η οποία έστειλε ακαρπία στην Τεγέα μέχρι να ανακαλύψουν και να απομακρύνουν το παιδί. Ο Αλεος βρήκε το παιδί και το άφησε στο όρος Παρθένιο όπου το θήλαζε ένα ελάφι, ενώ την κόρη του Αύγη την έδωσε στον Αργοναύτη Ναύπλιο για να την πετάξει στη θάλασσα.Εκείνος όμως τη λυπήθηκε και δέχτηκε να τη δώσει στο βασιλιά των Μυσών Τεύθραντα, όταν εκείνος τη ζήτησε σε γάμο (Απολλ. 3,9,1).
Passing by Tegea, Hercules debauched Auge, not knowing her to be a daughter of
Aleus.1 And she [p. 255] brought forth her babe secretly and deposited it in the
precinct of Athena. But the country being wasted by a pestilence, Aleus entered
the precinct and on investigation discovered his daughter's motherhood. So he
exposed the babe on Mount Parthenius, and by the providence of the gods it was
preserved: for a doe that had just cast her fawn [p. 257] gave it suck, and shepherds
took up the babe and called it Telephus.2 And her father gave Auge to Nauplius,
son of Poseidon, to sell far away in a foreign land; and Nauplius gave her to
Teuthras, the prince of Teuthrania, who made her his wife.
Commentary
As to the story of Herakles, Auge, and Telephus, see Apollod. 3.9.1;
Diod. 4.33.7-12; Strab. 13.1.69; Paus. 8.4.9, Paus. 8.47.4, Paus. 8.48.7, Paus.
8.54.6, Paus. 10.28.8; Tzetzes, Scholiast on Lycophron 206; Hyginus, Fab. 99ff.
The tale was told by Hecataeus (Paus. 8.4.9, Paus. 8.47.4), and was the theme
of tragedies by Sophocles and Euripides. Different versions of the story were
current among ancient writers and illustrated by ancient artists. One of these
versions, which I omitted to notice in that place, ran as follows. On a visit
to Delphi, king Aleus of Tegea was warned by the oracle that his daughter would
bear a son who would kill his maternal uncles, the sons of Aleus. To guard against
this catastrophe, Aleus hurried home and appointed his daughter priestess of Athena,
declaring that, should she prove unchaste, he would put her to death. As chance
would have it, Herakles arrived at Tegea on his way to Elis, where he purposed
to make war on Augeas. The king entertained him hospitably in the sanctuary of
Athena, and there the hero, flushed with wine, violated the maiden priestess.
Learning that she was with child, her father Aleus sent for the experienced ferryman
Nauplius, father of Palamedes, and entrusted his daughter to him to take and drown
her. On their way to the sea the girl (Auge) gave birth to Telephus on Mount Parthenius,
and instead of drowning her and the infant the ferryman sold them both to king
Teuthras in Mysia, who, being childless, married Auge and adopted Telephus. See
Alcidamas, Od. 14-16, pp. 179ff., ed. Blass (appended to his edition of Antiphon).
This version, which represents mother and child as sold together to Teuthras,
differs from the version adopted by Apollodorus, according to whom Auge alone
was sold to Teuthras in Mysia, while her infant son Telephus was left behind in
Arcadia and reared by herdsmen (Apollod. 3.9.1). The sons of Aleus and maternal
uncles of Telephus were Cepheus and Lycurgus (Apollod. 3.9.1). Ancient writers
do not tell us how Telephus fulfilled the oracle by killing them, though the murder
is mentioned by Hyginus, Fab. 244 and a Greek proverb-writer (Paroemiographi Graeci,
ed. Leutsch and Schneidewin, i. p. 212). Sophocles appears to have told the story
in his lost play, The Mysians; for in it he described how Telephus came, silent
and speechless, from Tegea to Mysia (Aristot. Poet. 1460a 32">P">Aristot. Poet.
1460a 32), and this silence of Telephus seems to have been proverbial. For the
comic poet Alexis, speaking of a greedy parasite who used to gobble up his dinner
without exchanging a word with anybody, says that, "he dines like speechless
Telephus, answering all questions put to him only with nods" (Athenaeus x.18,
p. 421 D). And another comic poet, Amphis, describing the high and mighty airs
with which fish-mongers treated their customers in the market, says that it was
a thousand times easier to get speech of a general than of a fish-monger; for
if you addressed one of these gentry and, pointing to a fish, asked "How
much?" he would not at first deign to look at you, much less speak to you,
but would stoop down, silent as Telephus, over his wares; though in time, his
desire of lucre overcoming his contempt of you, he would slap a bloated octopus
and mutter meditatively, as if soliloquizing, "Sixpence for him, and a bob
for the hammerfish." This latter poet explains incidentally why Telephus
was silent; he says it was very natural that fish-mongers should hold their tongue,
"for all homicides are in the same case," thus at once informing us
of a curious point in Greek law or custom and gratifying his spite at the "cursed
fish-mongers," whom he compares to the worst class of criminals. See Athenaeus
vi.5, p. 224 DE. As Greek homicides were supposed to be haunted by the ghosts
of their victims until a ceremony of purification was performed which rid them
of their invisible, but dangerous, pursuers, we may conjecture that the rule of
silence had to be observed by them until the accomplishment of the purificatory
rite released them from the restrictions under which they laboured during their
uncleanness, and permitted them once more to associate freely with their fellows.
As to the restrictions imposed on homicides in ancient Greece, see Psyche's Task,
2nd ed. pp. 113ff.; Folk-Lore in the Old Testament, i.80, 83ff. The motive of
the homicide's silence may have been a fear lest by speaking he should attract
the attention, and draw down on himself the vengeance, of his victim's ghost.
Similarly, among certain peoples, a widow is bound to observe silence for some
time after her husband's death, and the rule appears to be based on a like dread
of exciting the angry or amorous passions of her departed spouse by the sound
of the familiar voice.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited June 2004 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Auge or Augeia, a daughter of Aleus and Neaera, was a priestess of Athena, and having become by Heracles the mother of a son, she concealed him in the temple of the goddess. In consequence of this profanation of the sanctuary, the country was visited by a scarcity; and when Aleus was informed by an oracle that the temple of Athena was profaned by something unholy, he searched and found the child in it, and ordered him to be exposed on mount Parthenion, where he was suckled by a stag (elaphos), whence the boy derived the name of Telephus. Auge was surrendered to Nauplius, who was to kill her, but he gave her to Teuthras, king of the Mysians, who made her his wife (Apollod. ii. 7.4, iii. 9.1). The same story is related with some modifications by Pausanias (viii. 4.6, 48.5), Diodorus (iv. 33), Hyginus (Fab. 99), and Tzetzes (ad Lycoph. 206;). Respecting her subsequent meeting with her son Telephus, see Telephus. Her tomb was shewn in the time of Pausanias (viii. 4.6) at Pergamus in Mysia. Auge was represented by Polygnotus in the Lesche of Delphi. (x. 28.4). Another mythical personage of this name, one of the Horae, occurs in Hyginus (Fab. 183).
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
Οταν η Λητώ ήταν έγκυος γύριζε από τόπο σε τόπο ζητώντας ένα μέρος για να γεννήσει. Οι κάτοικοι όμως την έδιωχναν από παντού, φοβούμενοι τις απειλές της Ηρας, συζύγου του Δία. Οταν τα παιδιά της Λητώς, ο Απόλλων και η Αρτεμις, μεγάλωσαν γύριζαν όλους τους τόπους που είχε ζητήσει καταφύγιο η μητέρα τους και δεν της είχε δοθεί και τιμωρούσαν γι' αυτό τους κατοίκους. Οταν έφτασαν στην Τεγέα ο ένας γιος του βασιλιά Τεγεάτη, ο Σκέφρος, πήρε παράμερα τον Απόλλωνα και κάτι του έλεγε μυστικά. Ο αδελφός του ο Λειμών νόμισε πως έλεγε κατηγορίες εναντίον του και τον σκότωσε. Η Αρτεμις με τη σειρά της σκότωσε το Λειμώνα για να τον τιμωρήσει. Ο Τεγεάτης και η σύζυγός του Μαιρά θυσίασαν τότε στους δύο θεούς, αλλά αργότερα έπεσε στην πόλη ακαρπία και για να σωθούν πήραν χρησμό που τους έλεγε να θρηνούν το Σκέφρο. Καθιέρωσαν λοιπόν δρώμενα για το Σκέφρο και ένα απ' αυτά ήταν η αναπαράσταση της Αρτεμης που κυνήγησε το Λειμώνα (Παυσ. 8,53,1-3).
Γιος του Αρκάδα και της Ερατώς. Πήρε το ένα από τα τρία μέρη στα οποία μοίρασε τη χώρα ο Αρκάς. Εκανε πρωτεύουσά του την Τεγέα που πολλοί την ονόμαζαν Αφειδάντιο κλήρο (Παυσ. 8,4,3).
Apheidas, a son of Arcas by Leaneira, or according to others, by Meganeira, Chrysopeleia, or Erato (Apollod. iii. 9.1). When Apheidas and his two brothers had grown up, their father divided his kingdom among them. Apheidas obtained Tegea and the surrounding territory, which was therefore called by poets the kleros Apheidanteios. Apheidas had a son, Aleus (Paus. viii. 4.2). Two other mythical personages of this name occur in Hom. Od. xxiv. 305; Ov. Met. xii. 317.
Ο Εχεμος ήταν γιος του Αέροπου, γιου του Κηφέα. Διαδέχτηκε το Λυκούργο στη βασιλεία της Τεγέας και παντρεύτηκε την Τιμάνδρα, κόρη του Τυνδάρεω. Επί των ημερών του έγινε η κάθοδος των Ηρακλειδών στην Πελοπόννησο και στον Ισθμό της Κορίνθου ο Εχεμος σκότωσε σε μονομαχία τον Υλλο του Ηρακλή, ηγεμόνα των Ηρακλειδών (Παυσ. 8.5.1, 8.45.3).
Echemus, (Echemos). A king of Arcadia, who slew, in single combat,
Hyllus, the son of Heracles, during the Dorian invasion of the Peloponnesus. As
a result of the combat, the Heraclidae were obliged to promise not to repeat their
attempt on the Peloponnesus for fifty years.
Echemus, (Echemos), a son of Aeropus and grandson of Cepheus, succeeded Lycurgus as king of Arcadia. (Paus. viii. 4. 7.) He was married to Timandra, a daughter of Tyndareus and Leda. (Apollod. iii. 10.6.) In his reign the Dorians invaded Peloponnesus, and Echemus succeeded in slaying, in single combat, Hyllus, the son of Heracles. (Paus. viii. 5.1, 45.2; Schol. ad Pind. Ol. x. 79.) The fight was believed to have occurred on the frontier, between Corinth and Megara, and in the latter place Ilyllus was buried. (Paus. i. 41.3, 44.14.) After the fall of Hyllus the Heracleidae were obliged to promise not to repeat their attempts upon Peloponnesus within the next fifty or hundred years, and the Tegeatans were honoured with the privilege of commanding one wing of the Peloponnesian army, whenever the inhabitants of the peninsula undertook an expedition against a foreign enemy. (Herod. ix. 26 ; Diod. iv. 58.) The fight of Echemus and Hyllus was represented on the tomb of Echemus at Tegea. (Paus. viii. 53.5.) According to Stephanus of Byzantium (s. v. Ekademeia) Echemus accompanied the Dioscuri in their expedition to Attica, whereas Plutarch (Thes. 32) calls the Arcadian companions of the Dioscuri Echedemus and Marathus.
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
Γιος του Ιππόθου, τον διαδέχτηκε στη βασιλεία. Τυφλώθηκε και στη συνέχεια πέθανε όταν αψήφησε την απαγόρευση και μπήκε στο Ιερό του Ποσειδώνα στη Μαντίνεια (Παυσ. 8.5.5, 8.10.3).
A son of Hippothous, and king of Arcadia. He was a great-grandson of the Aepytus
mentioned ancient Lycosoura.
He was reigning at the time when Orestes, in consequence of an oracle, left Mycenae
and settled in Arcadia. There was at Mantineia a sanctuary, which down to the
latest time no mortal was ever allowed to enter. Aepytus disregarding the sacred
custom crossed the threshold, but was immediately struck with blindness, and died
soon after. He was succeeded by his son Cypselus (Paus. viii. 5.3).
Διαδέχτηκε στη βασιλεία τον πατέρα του Αίπυτο. Επί των ημερών του εισέβαλαν στην Πελοπόννησο οι Δωριείς. Για να απομακρύνει τον κίνδυνο και να δημιουργήσει φιλικές σχέσεις μαζί τους, ο Κύψελος πάντρεψε την κόρη του με τον Κρεσφόντη, γιο του Δωριέα Αριστόμαχου (Παυσ. 8,5,6).
Διαδέχτηκε τον πατέρα του Κύψελο στη βασιλεία. Με τη βοήθεια των Ηρακλειδών αποκατέστησε στο θρόνο της Μεσσήνης το γιο της αδερφής του Μερόπης και του δολοφονημένου συζύγου της Κρεσφόντη (Παυσ. 8,5,7).
Διαδέχτηκε τον πατέρα του Ολαία στο θρόνο. Ο ίδιος είχε γιο το Φίαλο (Παυσ. 8,5,7).
Διαδέχτηκε τον πατέρα του Βουκολίωνα στη βασιλεία. Αλλαξε το όνομα της Φιγαλείας σε Φιαλία, αλλά το καινούριο όνομα δεν επεκράτησε (Παυσ. 8,5,7).
Διαδέχτηκε τον πατέρα του Φίαλο στη βασιλεία. Επί των ημερών του καταστράφηκε από φωτιά το λατρευτικό ξόανο της Δήμητρας Μελαίνης στη Φιγαλεία, γεγονός που προμήνυε τον επερχόμενο θάνατο και του ίδιου του Σίμου (Παυσ. 8,5,7).
Διαδέχτηκε στη βασιλεία τον πατέρα του Σίμο. Επί των ημερών του οι Αρκάδες είχαν πολύ φιλικές σχέσεις και εμπορικές συναλλαγές με τους Αιγινήτες, οι οποίοι με τα πλοία τους έφερναν εμπορεύματα στο λιμάνι της Κυλλήνης. Σε ένδειξη της φιλίας αυτής με τους Αιγινήτες ο Πόμπος ονόμασε το γιο του Αιγινήτη (Παυσ. 8,5,8).
Γιος του Αιγινήτη, έγινε βασιλιάς μετά από εκείνον. Επί των ημερών του εισέβαλαν στην Τεγέα οι Λακεδαιμόνιοι με αρχηγό το Χάριλλο και οι Τεγεάτες τους αντιμετώπισαν με επιτυχία καταφέρνοντας να αιχμαλωτίσουν τον ίδιο το Χάριλλο (Παυσ. 8,5,9).
Γιος του Αλέως, ενός από τους Αργοναύτες, πέθανε μαζί με όλους τους γιους σε μια εκστρατεία κατά των Ηρακλειδών.
Cepheus, a son of Aleus and Neaera or Cleobule, and an Argonaut from Tegea in Arcadia, of which lie was king. He had twenty sons and two daughters, and nearly all of his sons perished in an expedition which they had undertaken with Heracles. The town of Caphyae was believed to have derived its name from him (Apollod. i. 9.16, ii. 7.3, iii. 9.1; Apollon. Rhod. i. 161; Hygin. Fab. 14; Paus. viii. 8.3, 23.3)
ΑΣΕΑ (Αρχαία πόλη) ΒΑΛΤΕΤΣΙ
Γιος του Λυκάονα (Παυσ. 8,3,4).
ΜΑΙΝΑΛΟΣ (Αρχαία πόλη) ΦΑΛΑΝΘΟΣ
Γιος του Λυκάονα (Παυσ. 8,3,4).
ΜΑΝΤΙΝΕΙΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Γιος του Λυκάονα (Παυσ. 8.3.4, 8.8.4).
ΟΡΧΟΜΕΝΟΣ (Αρχαία πόλη) ΛΕΒΙΔΙ
Γιος του Λυκάονα (Παυσ. 8,3,3).
ΠΕΡΑΙΘΕΟΙ (Αρχαία κωμόπολη) ΒΑΛΤΕΤΣΙ
Γιος του Λυκάονα (Παυσ. 8,3,4).
ΣΟΥΜΗΤΙΑ (Αρχαία πόλη) ΦΑΛΑΝΘΟΣ
Γιος του Λυκάονα (Παυσ. 8,3,4).
ΤΕΓΕΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Ο Τεγεάτης ήταν γιος του Λυκάονα (Παυσ. 8.3.4, 8.45.1, 8.48.6). Η Μαιρά ήταν κόρη του Ατλαντα και σύζυγος του Τεγεάτη. Οι τάφοι και του Τεγεάτη και της Μαιράς βρίσκονταν στην αγορά της Τεγέας (Παυσ. 8,48,6), αν και ο Παυσανίας είχε νωρίτερα (8,12,7) αναφέρει τάφο της Μαιράς στην ομώνυμη έρημη κώμη.
Maera, a daughter of Atlas, was married to Tegeates, the son of Lycaon. Her tomb was shown both at Tegea and Mantineia in Arcadia. and Pausanias thinks that she was the same as the Maera whom Odysseus saw in Hades. (Paus. viii. 12. 4, 48. 4, 53. 1)
ΜΑΝΤΙΝΕΙΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Γιός του Ηρακλή και της Φιαλούς, κόρης του Αλκιμέδονα (Παυσ. 8,12,3).
Πατέρας της Φιαλούς, μητέρας του Αιχμαγόρα από τον Ηρακλή. Ο Αλκιμέδων ζούσε σε μια σπηλιά του βουνού Ορτακίνα (Παυσ. 8,12,2).
ΠΑΛΛΑΝΤΙΟΝ (Αρχαία πόλη) ΤΡΙΠΟΛΗ
Ο Εύανδρος ήταν γιος του Ερμή και μιας νύμφης, κόρης του Λάδωνα. Οι συμπατριώτες του Αρκάδες τον θεωρούσαν τον πιο συνετό άνδρα και τον πιο ικανό πολεμιστή ανάμεσά τους και του ανέθεσαν να ξεκινήσει με μια ομάδα Αρκάδων από το Παλλάντιο της Αρκαδίας για να ιδρύσει αποικία κοντά στον Τίβερι ποταμό. Χάρη στον αποικισμό αυτό της πόλης που αργότερα ονομάστηκε Ρώμη ο Αντωνίνος Α' ευνόησε τους κατοίκους του Παλλαντίου της Αρκαδίας, δίνοντάς τους ελευθερία και απαλλαγή από τους φόρους (Παυσ. 8,43,2).
Evander (Euandros, "the good man"). A figure in Latin
mythology. He was said to be the son of Hermes and an Arcadian nymph. Sixty years
before the Trojan War he led a Pelasgian colony to Latium from Pallantium in Arcadia,
and founded a city, Pallantium, near the Tiber, on the hill which was afterwards
named after it the Palatine. Further it was said that he taught the rude inhabitants
of the country writing, music, and other arts; and introduced from Arcadia the
worship of certain gods, in particular of Pan, whom the Italians called Faunus,
with the festival of the Lupercalia, which was held in his honour. Evander was
worshipped at Rome among the heroes of the country, and had an altar on the Aventine
Hill. But the whole story is evidently an invention of Greek scholars, who derived
the Lupercalia from the Arcadian Lycaea. The name Euandros is perhaps a translation
of the Italian Faunus, while Carmenta, his mother, is an ancient Italian goddess;
but on this, see Nettleship, Lectures and Essays, pp. 50 foll.
Pallas, the son of Evander, is in like manner a creation of
the poets. In Vergil he marches, at the command of his father, to assist Aeneas,
and falls in single combat with Turnus. Evander had also two daughters, Rome and
Dyna.
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
Evander, (Euandros). A son of Hermes by an Arcadian nymph, a daughter of Ladon, who is called Themis or Nicostrata, and in Roman traditions Cannenta or Tiburtis. (Paus. viii. 43.2; Plnt. Quaest. Rom. 53; Dionys. A. R. i. 31; Serv. ad Aen. viii. 336.) Evander is also called a son of Echemus and Timandra. (Serv. ad Aen. viii. 130.) About sixty years previous to the Trojan war, Evander is said to have led a Pelasgian colony from Pallantium in Arcadia into Italy. The cause of this emigration was, according to Dionysius, a civil feud among the people, in which the party of Evander was defeated, and therefore left their country of their own accord. Servius, on the other hand, relates that Evander had killed his father at the instigation of his mother, and that he was obliged to quit Arcadia on that account. (Serv. ad Aen. viii. 51; comp. Ov. Fast. i. 480.) He landed in Italy on the banks of the Tiber, at the foot of the Palatine Hill, and was hospitably received by king Turnus. According to Servius (ad Aen. viii. 562), however, Evander took possession of the country by force of arms, and slew Herilus, king of Praeneste, who had attempted to expel him. He built a town Pallantium, which was subsequently incorporated with Rome, and from which the names of Palatium and Palatinus were believed to have arisen. (Varro, de Ling. Lat. v. 53.) Evander is said to have taught his neighbours milder laws and the arts of peace and social life, and especially the art of writing, with which he himself had been made acquainted by Heracles (Plut. Quaest. Rom. 56), and music; he also introduced among them the worship of the Lycaean Pan, of Demeter, Poseidon, Heracles, and Nice. (Liv. i. 5; Dionys. i. 31, &c.; Ov. Fast. i. 471, v. 91; Paus. l. c.) Virgil (Aen. viii. 51) represents Evander as still alive at the time when Aeneias arrived in Italy, and as forming an alliance with him against the Latins. (Comp. Serv. ad Aen. viii. 157.) Evander had a son Pallas, and two daughters, Rome and Dyna. (Virg. Aen. viii. 574; Serv. ad Aen. i. 277; Dionys. i. 32.) He was worshipped at Pallantium in Arcadia, as a hero, and that town was subsequently honoured by the emperor Antoninus with several privileges. Evander's statue at Pallantium stood by the side of that of his son Pallas. At Rome he had an altar at the foot of the Aventine. (Paus. viii. 44.5; Dionys. l. 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
Γιος του Ιάσωνα. Τον παρέσυρε κατά λάθος με το άρμα του και τον σκότωσε ο βασιλιάς της Ηλιδας Αιτωλός (Παυσ. 5,1,8).
ΤΕΓΕΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Από την παράνομη ένωση του Ηρακλή με την Αύγη γεννήθηκε ο Τήλεφος, τον οποίο η μητέρα του έκρυψε στο Ναό της Αθηνάς Αλέας για να γλιτώσουν και οι δύο (και η μητέρα και το μωρό) από την τιμωρία. Ο Αλεος, όμως, πατέρας της Αύγης, βρήκε το μωρό και το άφησε στο Παρθένιο όρος για να πεθάνει. Εκεί όμως βρέθηκε μια ελαφίνα που θήλαζε το μωρό και δεν πέθανε. Στο μεταξύ, η μητέρα του είχε παντρευτεί το βασιλιά της Μυσίας Τεύθρα. Οταν ο Τήλεφος μεγάλωσε, πληροφορήθηκε την καταγωγή του απο το μαντείο των Δελφών και πήγε στη Μυσία όπου διαδέχτηκε στη βασιλεία το θετό του πατέρα Τεύθρα. Αργότερα, όταν οι Ελληνες πήγαν στην Τροία επιτέθηκαν και κατά της Μυσίας και ο Αχιλλέας τραυμάτισε τον Τήλεφο (Εκδ. Αθηνών, Παυσανίου Περιήγησις, τόμ. 4, σελ. 394, σημ. 2).
Telephus, Telephos. The son of Heracles and Auge, the daughter of King Aleus of Tegea, and priestess of Athene. As soon as he was born he was exposed by his grandfather, who was angry because his daughter had broken the vows of her office. In some accounts she was set adrift, like Danae, with her child and cast on the Mysian coast. In other versions of the story Telephus was reared by a hind (elaphos), and educated by King Corythus in Arcadia. On reaching manhood, he consulted the Delphic Oracle to learn his parentage, and was ordered to go to King Teuthras in Mysia. He there found his mother, and succeeded Teuthras on the throne of Mysia. He married Laodice or Astyoche, a daughter of Priam; and he attempted to prevent the Greeks from landing on the coast of Mysia. Dionysus, however, caused him to stumble over a vine, whereupon he was wounded by Achilles. Being informed by an oracle that the wound could only be cured by "the wounder," Telephus repaired to the Grecian camp; and as the Greeks had likewise learned from an oracle that without the aid of Telephus they could not reach Troy, Achilles cured Telephus by means of the rust of the spear by which he had been wounded. Telephus, in return, pointed out to the Greeks the road which they ought to take. According to one story, Telephus, in order to induce the Greeks to help him, went to Argos, and suatching Orestes from his cradle threatened to kill him unless Agamemnon would persuade Achilles to heal the wound.
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 Αλεου και αδελφός του Λυκούργου (Παυσ. 8,4,8).
Γιοι του βασιλιά Τεγεάτη. Ο Λειμών σκότωσε το Σκέφρο γιατί νόμιζε ότι τον κατηγόρησε στον Απόλλωνα και η Αρτεμις τιμώρησε το Λειμώνα σκοτώνοντάς τον (Παυσ. 8,53,2-3). Τα ονόματα και των δύο ήταν συμβολικά της διπλής φύσης της τεγεατικής γης: ο Σκέφρων συμβόλιζε το ξερό και ο Λειμών το χλοερό (Εκδ. Αθηνών, Παυσανίου Περιήγησις, τόμ. 4, σελ. 405, σημ. 1).
Γιος του Τεγεάτη βασιλιά Λυκούργου. Πέθανε από αρρώστια (Παυσ. 8,4,10).
ΜΑΙΝΑΛΟΣ (Αρχαία πόλη) ΦΑΛΑΝΘΟΣ
Hesiod and some others have said that Atalanta was not a daughter of Iasus, but of Schoeneus; and Euripides says that she was a daughter of Maenalus, and that her husband was not Melanion but Hippomenes. And by Melanion, or Ares, Atalanta had a son Parthenopaeus, who went to the war against Thebes. (Apollodorus 3.9.2)
ΜΑΝΤΙΝΕΙΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Ηταν κόρη του Κηφέα. Πήρε χρησμό που όριζε να μεταφέρει τη Μαντίνεια από τη θέση όπου την είχε ιδρύσει ο Μαντινεύς. Βρήκε αυτή τη θέση, στην οποία όντως έχτισε τη νεώτερη Μαντίνεια, οδηγούμενη από ένα φίδι (Παυσ. 8,8,4).
Antinoe, a daughter of Cepheus. At the command of an oracle she led the inhabitants of Mantineia from the spot where the old town stood, to a place where the new town was to be founded. She was guided on her way by a serpent. She had a monument at Mantineia commemorating this event (Paus. viii. 8.3, 9.2). In the latter of these passages she is called Antonoe. Two other mythical personages of this name occur in Schol. ad Apollon. Rhod. i. 164 ; Paus. viii. 11.2.
Κόρη του Αρκάδα. Στην αγορά της Μαντίνειας υπήρχε χάλκινο άγαλμά της (Παυσ. 8,9,9).
Κόρη του Αλκιμέδονα, μητέρα του Αιχμαγόρα από τον Ηρακλή (Παυσ. 8,12,3).
ΠΑΡΘΕΝΙΟΝ (Βουνό) ΚΟΡΥΘΙΟ
Atalante. In ancient mythology there occur two personages of this name, who have
been regarded by some writers as identical, while others distinguish between them.
Among the latter we may mention the Scholiast on Theocritus (iii. 40), Burmann
(ad Ov. Met. x. 565), Spanheim (ad Callimach.), and Muncker (ad. Hygin. Fab. 99,
173, 185). K. O. Muller, on the other hand, who maintains the identity of the
two Atalantes, has endeavoured to shew that the distinction cannot be carried
out satisfactorily. But the difficulties are equally great in either case. The
common accounts distinguish between the Arcadian and the Boeotian Atalante.
The Arcadian Atalante is described as the daughter of Jasus (Jasion or Jasius)
and Clymene (Aelian, V. H. xiii. 1; Hygin. Fab. 99; Callim. Hymn. in Dian. 216).
Her father, who had wished for a son, was disappointed at her birth, and exposed
her on the Parthenian (virgin) hill, by the side of a well and at the entrance
of a cave. Pausanias (iii. 24.2) speaks of a spring near the ruins of Cyphanta,
which gushed forth from a rock, and which Atalante was believed to have called
forth by striking the rock with her spear. In her infancy, Atalante was suckled
in the wilderness by a she-bear, the symbol of Artemis, and after she had grown
up, she lived in pure maidenhood, slew the centaurs who pursued her, took part
in the Calydonian hunt, and in the games which were celebrated in honour of Pelias.
Afterwards, her father recognized her as his daughter; and when he desired her
to marry, she made it the condition that every suitor who wanted to win her, should
first of all contend with her in the foot-race. If he conquered her, he was to
be rewarded with her hand, if not, he was to be put to death by her. This she
did because she was the most swift-footed among all mortals, and because the Delphic
oracle had cautioned her against marriage. Meilanion, one of her suitors, conquered
her in this manner. Aphrodite had given him three golden apples, and during the
race he dropped them one after the other. Their beauty charmed Atalante so much,
that she could not abstain from gathering them. Thus she was conquered, and became
the wife of Meilanion. Once when the two, by their embraces in the sacred grove
of Zeus, profaned the sanctity of the place, they were both metamorphosed into
lions. Hyginus adds, that Atalante was by Ares the mother of Parthenopaeus, though,
according to others, Parthenopaeus was her son by Meilanion (Apollod. iii. 9.2;
Serv. ad Aen. iii. 313; Athen. iii.).
For Boeotian Atalante see at Ancient
Schoenus
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
ΤΕΓΕΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Τεγεάτις που ξεχώρισε στον πόλεμο των Τεγεατών κατά των Λακεδαιμονίων, στον οποίο είχαν συμμετάσχει και οι γυναίκες της Τεγέας. Το όπλο της βρισκόταν ανάμεσα στα αναθήματα του Ναού της Αθηνάς Αλέας (Παυσ. 8.47.2, 8.48.5).
ΚΟΝΔΥΛΕΑ (Αρχαία τοποθεσία) ΛΕΒΙΔΙ
Apanchomene, the strangled (goddess), a surname of Artemis, the origin of which is thus related by Pausanias (viii. 23.5). In the neighbourhood of the town of Caphyae in Areadia, in a place called Condylea, there was a sacred grove of Artemis Condyleatis. On one occasion when some boys were playing in this grove, they put a string round the goddess' statue, and said in their jokes they would strangle Artemis. Some of the inhabitants of Caphyae who found the boys thus engaged in their sport, stoned them to death. After this occurrence, all the women of Caphyae had premature births, and all the children were brought dead into the world. This calamity did not cease until the boys were honourably buried, and an annual sacrifice to their manes was instituted in accordance with the command of an oracle of Apollo. The surname of Condyleatis was then changed into Apanchomene.
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
ΛΕΒΙΔΙ (Κωμόπολη) ΜΑΝΤΙΝΕΙΑ
Hymnia, (Humnia), a surname of Artemis, under which she was worshipped throughout Arcadia. She had a temple between Orchomnenus and Mantineia, and her priestess was at first always a virgin, till after the time of Aristocrates it was decreed that she should be a married woman. (Paus. viii. 5.8, 12.3, 13.1, 4.)
ΤΕΓΕΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Agyieus, a surname of Apollo describing him as the protector of the streets and public places. As such he was worshipped at Acharnae (Paus. i. 31.3), Mycenae (ii. 19.7), and at Tegea (viii. 53.1). The origin of the worship of Apollo Agyieus in the last of these places is related by Pausanias.
Calliste (Kalliste), a surname of Artemis, by which she was worshipped at Athens and Tegea. (Paus. i. 29.2, viii. 35.7.)
Aphneius (Aphneios), the giver of food or plenty, a surname of Ares, under which he had a temple on mount Cnesius, near Tegea in Arcadia. Aereope, the daughter of Cepheus, became by Ares the mother of a son (Aerropus), but she died at the moment she gave birth to the child, and Ares, wishing to save it, caused the child to derive food from the breast of its dead mother. This wonder gave rise to the surname Aphneios. (Paus. viii. 44.6)
Gynaecothoenas, (Gunaikothoinas), that is, " the god feasted by women," a surname of Ares at Tegea. In a war of the Tegeatans against the Lacedaemonian king Charillus, the women of Tegea made an attack upon the enemy from an ambuscade. This decided the victory. The women therefore celebrated the victory alone, and excluded the men from the sacrificial feast. This, it is said, gave rise to the surname of Apollo. (Paus. viii. 48.3)
Carpophori (Karpophoroi), the fruitbearers, a surname of Demeter and Cora, under which they were worshipped at Tegea (Paus. viii. 53.3). Demeter Carpophoros appears to have been worshipped in Paros also.
ΑΦΕΙΔΑΝΤΕΣ (Αρχαία πόλη) ΤΕΓΕΑ
Γιος του Αρκάδα, πήρε ένα από τα τρία μέρη στα οποία εκείνος διαίρεσε τη χώρα και τη μοίρασε στους γιους του (Παυσ. 8,4,3).
ΕΛΙΣΣΩΝ (Αρχαία πόλη) ΦΑΛΑΝΘΟΣ
Γιος του Λυκάονα. Το όνομά του πήρε και ο ποταμός Ελισσών (Παυσ. 8,3,2).
ΜΑΙΡΑ (Αρχαία κωμόπολη) ΜΑΝΤΙΝΕΙΑ
Κόρη του Ατλαντα, σύζυγος του Τεγεάτη (Παυσ. 8.12.7, 8.48.6, 8.53.3).
ΟΡΕΣΘΕΙΟΝ (Αρχαία πόλη) ΒΑΛΤΕΤΣΙ
Γιος του Λυκάονα (Παυσ. 8,3,1).
Γιος του Αγαμέμνονα (Παυσ. 8,3,2).
ΠΑΛΛΑΝΤΙΟΝ (Αρχαία πόλη) ΤΡΙΠΟΛΗ
Γιος του Λυκάονα ή του Πανδίωνα. Ο ίδιος και οι πενήντα γιοί του σκοτώθηκαν από το Θησέα εναντίον του οποίου είχαν στασιάσει.
ΠΩΤΑΧΙΔΕΣ (Αρχαία πόλη) ΚΟΡΥΘΙΟ
Botachus, (Botachos), a son of locritus and grandson of Lycurgus, from whom the demos Botachidae or Potachides at Tegea was believed to have derived its name. (Paus. viii. 45.1; Steph. Byz. s. v. Botachidai.)
ΦΑΛΑΝΘΟΣ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Γιός του Αγέλαου, γιου του Στυμφάλου (Παυσ. 8,35,9).
ΚΑΦΥΑΙ (Αρχαία πόλη) ΛΕΒΙΔΙ
Bacis (Bakis), seems to have been originally only a common noun derived from bazein
to speak, and to have signified any prophet or speaker. In later times, however,
Bacis was regarded as a proper noun, and the ancients distinguish several seers
of this name.
2. The Arcadian, is mentioned by Clemens of Alexandria as the only one besides
the Boeotian. (Strom. i. p. 333.) According to Suidas, he belonged to the town
of Caphya, and was also called Cydas and Aletcs. (Comp. Tzetzes, ad Lycoph.. l.c.)
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
Ηταν γιος του Αλέου (Παυσ. 8,4,8). Παραδίδεται ότι οίκισε την πόλη με ικέτες από την Αθήνα, τους οποίους είχε διώξει ο Αιγέας (Παυσ 8,23,3). Ο Κηφέας ήταν πατέρας 20 παιδιών, σύγχρονος του Ηρακλή τον οποίο βοήθησε στον πόλεμο κατά του Ιπποκόωντα και πήρε μέρος στην Αργοναυτική Εκστρατεία μαζί με τον αδελφό του Αμφιδάμαντα.
Cepheus : Son of Aleus, one of the Argonauts. He was king of Tegea in Arcadia, and perished with most of his sons in an expedition against Heracles.
ΤΕΓΕΑ (Αρχαία πόλη) ΑΡΚΑΔΙΑ
Ο Αλεος ήταν γιος του Αφείδαντα. Υπήρξε ο οικιστής και πρώτος βασιλιάς της Τεγέας. Παντρεύτηκε την κόρη του Περέα Νεαίρα. Ο Παυσανίας υποστηρίζει ότι η Νεαίρα ήταν σύζυγος του Αυτόλυκου και όχι του Αλεου (Παυσ. 8,4,6).
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