Εμφανίζονται 37 τίτλοι με αναζήτηση: Μυθολογία για το τοπωνύμιο: "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.
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)
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)
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).
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).
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).
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