Εμφανίζονται 6 τίτλοι με αναζήτηση: Μυθολογία για το τοπωνύμιο: "ΦΟΙΝΙΚΗ Αρχαία χώρα ΛΙΒΑΝΟΣ".
Adonis, a beautiful youth, son of Cinyras, by his daughter Smyrna. He was beloved by Aphrodite, but died of a wound which he received from a boar during the chase. The flower anemone sprang from his blood. The grief of the goddess at his death was so great that the gods of the lower world allowed him to spend six months with her on earth, and the remaining six in the shades.
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
Adonis, according to Apollodorus (iii. 14.3) a son of Cinyras and Medarme, according
to Hesiod (ap. Apollod. iii. 14.4) a son of Phoenix and Alphesiboea, and according
to the cyclic poet Panyasis (ap. Apollod. l. c.) a son of Theias, king of Assyria,
who begot him by his own daughter Smyrna (Myrrha). The ancient story ran thus:
Smyrna had neglected the worship of Aphrodite, and was punished by the goddess
with an unnatural love for her father. With the assistance of her nurse she contrived
to share her father's bed without being known to him. When he discovered the crime
he wished to kill her; but she fled, and on being nearly overtaken, prayed to
the gods to make her invisible. They were moved to pity and changed her into a
tree called smurna. After the lapse of nine months the tree burst, and Adonis
was born. Aphrodite was so much charmed with the beauty of the infant, that she
concealed it in a chest which she entrusted to Persephone; but when the latter
discovered the treasure she had in her keeping, she refused to give it up. The
case was brought before Zeus, who decided the dispute by declaring that during
four months of every year Adonis should be left to himself, during four months
he should belong to Persephone, and during the remaining four to Aphrodite. Adonis
however preferring to live with Aphrodite, also spent with her the four months
over which he had controul. Afterwards Adonis died of a wound which he received
from a boar during the chase. Thus far the story of Adonis was related by Panyasis.
Later writers furnish various alterations and additions to it. According to Hyginus
(Fab. 58, 164, 251, 271), Smyrna was punished with the love for her father, because
her mother Cenchreis had provoked the anger of Aphrodite by extolling the beauty
of her daughter above that of the goddess. Smyrna after the discovery of her crime
fled into a forest, where she was changed into a tree from which Adonis came forth,
when her father split it with his sword. The dispute between Aphrodite and Persephone
was according to some accounts settled by Calliope, whom Zeus appointed as mediator
between them (Hygin. Poet. Astron. ii. 7). Ovid (Met x. 300, &c.) adds the following
features: Myrrha's love of her father was excited by the furies; Lucina assisted
her when she gave birth to Adonis, and the Naiads anointed him with the tears
of his mother, i. e. with the fluid which trickled from the tree. Adonis grew
up a most beautiful youth, and Venus loved him and shared with him the pleasures
of the chase, though she always cautioned him against the wild beasts. At last
he wounded a boar which killed him in its fury. According to some traditions Ares
(Mars), or, according to others, Apollo assumed the form of a boar and thus killed
Adonis (Serv. ad Virg. Ecl. x. 18; Ptolem. Hephaest. i.). A third story related
that Dionysus carried off Adonis (Phanocles ap. Plut. Sumpos. iv. 5). When Aphrodite
was informed of her beloved being wounded, she hastened to the spot and sprinkled
nectar into his blood, from which immediately flowers sprang up. Various other
modifications of the story may be read in Hyginus (Poet. Astron. ii. 7), Theocritus
(Idyll. xv.), Bion (Idyll. i.), and in the scholiast on Lycophron (839, &c.).
From the double marriage of Aphrodite with Ares and Adonis sprang Priapus (Schol.
ad Apollon. Rhod. i. 9, 32). Besides him Golgos and Beroe are likewise called
children. of Adonis and Aphrodite (Schol. ad Theocrit. xv. 100; Nonni Dionys.
xli 155). On his death Adonis was obliged to descend into the lower world, but
he was allowed to spend six months out of every year with his beloved Aphrodite
in the upper world (Orph. hymn. 55. 10).
The worship of Adonis, which in later times was spread over nearly
all the countries round the Mediterranean, was, as the story itself sufficiently
indicates, of Asiatic, or more especially of Phoenician origin (Lucian, de dea
Syr. c. 6). Thence it was transferred to Assyria, Egypt, Greece, and even to Italy,
though of course with various modifications. In the Homeric poems no trace of
it occurs, and the later Greek poets changed the original symbolic account of
Adonis into a poetical story. In the Asiatic religions Aphrodite was the fructifying
principle of nature, and Adonis appears to have reference to the death of nature
in winter and its revival in spring--hence he spends six months in the lower and
six in the upper world. His death and his return to life were celebrated in annual
festivals (Adonia) at Byblos, Alexandria in Egypt, Athens, and other places.
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
Βασιλιάς της Φοινίκης. Ηταν γιος του Ποσειδώνα και της Λιβύης, αδελφός του Βήλου. Με την Τηλεφάσση απέκτησε την Ευρώπη, τον Κάδμο, τον Φοίνικα και τον Κίλικο.
Agenor, a son of Poseidon and Libya, king of Phoenicia, and twin-brother of Belus (Apollod. ii. 1.4). He married Telephassa, by whom he became the father of Cadmus, Phoenix, Cylix, Thasus, Phineus, and according to some of Europa also (Schol. ad Eurip. Phoen. 5; Hygin. Fab. 178; Paus. v. 25.7; Schol. ad Apollon. Rhod. ii. 178, iii. 1185). After his daughter Europa had been carried off by Zeus, Agenor sent out his sons in search of her, and enjoined them not to return without their sister. As Europa was not to be found, none of them returned, and all settled in foreign countries (Apollod. iii. 1.1; Hygin. Fab. 178). Virgil (Aen. i. 338) calls Carthage the city of Agenor, by which lie alludes to the descent of Dido from Agenor. Buttmann points out that the genuine Phoenician name of Agenor was Chnas, which is the same as Canaan, and upon these facts he builds the hypothesis that Agenor or Chnas is the same as the Canaan in the books of Moses.
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
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