Greek Travel Pages

Location information

Listed 67 sub titles with search on: Homeric world for destination: "HELLAS Ancient country GREECE".

Homeric world (67)

Greek heroes of the Trojan War


An Achaean, who was slain by Hector while fighting on the same chariot with Menesthes (Il. 5.609).


An Achaean, who was slain by Hector (Il. 11.303).


One of the Achaean, who was hidden in the Wooden Horse (Od. 4.286).


Perseus Project


An Achaean, who was slain by Hector (Il. 11.301).


An Achaean, who was slain by Hector (Il. 11.301).


An Achaean, son of Caletor, who was slain by Aeneas (Il. 9.83, 13.541).


An Achaean, who was slain by Paris (Il. 15.341).


An Achaean, who was slain by Helenus (Il. 9.83 etc.).


He was the son of Clytius and was slain by Hector (Il. 11.302).


An Achaean, who was slain by Polites (Il. 15.339).


An Achaean, son of Thestor, who was slain by Sarpedon (Il. 12.394).


An Achaean, who was slain by Hector (Il. 11.303).


An Achaean, son of Dexios, who was slain by Glaucus, leader of the Lycians (Il. 7.14).


An Achaean, son of Arisbas, who was slain by Aeneas (Il. 17.344).


An Achaean (Il. 19.240).


An Achaean, who was slain by Hector (Il. 11.301).


An Achaean, who was slain by Hector (Il. 5.705).


An Achaean, who was slain by Hector (Il. 11.302).


An Achaean comrade of Teucer (Il. 12.372).


The son of Hippasus, who was slain by Deiphobus (Il. 13.411).


An a Achaean, comrade of Antilochus (Il. 17.699).


An Achaean, who was slain by Hector (Il. 11.303).



An Achaean, father of Leocritus (Il. 17.345).


An Achaean, father of Mecisteus (Il. 8.333, 13.422).


Father of Dolops (Il. 11.302).


He the son of Echius and was slain by Polydamas (Il. 8.333, 13.422, 15.339).


A herald of the Achaeans (Il. 9.170).

Gods & demigods


She was the daughter of Phorcys, goddess of war and ally of Ares (Il. 5.333 & 592). There was an image of Enyo at the sanctuary of Ares in Cerameicus.

  Enuo. The daughter of Phorcys and Ceto, according to Hesiod. She was a war-goddess and one of the companions of Ares, and answers to the Bellona of the Romans. Some mythologists make her the sister, others the wife, of Ares.

Enyo : Perseus Encyclopedia

Uranus (Heaven)

He was a son of Erebus by Gaea (Hes. Theog. 126) or, according to another tradition, husband of Gaea, who bore to him the Titans, the Cyclops and the Hecatonchires (Hes. Theog. 126 & 137). Uranus (Heaven) is mentioned by Homer (Il. 15.36, Od. 5.184).

   (Ouranos). Sometimes called a son and sometimes the husband of Gaea (Earth). By Gaea, Uranus became the father of Oceanus, Coeus, Crius, Hyperion, Iapetus, Thia, Rhea, Themis, Mnemosyne, Phoebe, Tethys, Cronos; of the Cyclopes --Brontes, Steropes, Arges; and of the Hecatoncheires--Cottus, Briareus, and Gyes. According to Cicero, Uranus was also the father of Mercury by Dia and of Venus by Hemera. Uranus hated his children, and immediately after their birth he confined them in Tartarus, in consequence of which he was castrated and dethroned by Cronos at the instigation of Gaea. Out of the drops of his blood sprang the Gigantes, the Melian nymphs, and, according to some, Silenus; and from the foam gathering around his limbs in the sea sprang Aphrodite.

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

Oceanus and Tethys

Oceanus was a Titan and husband of Tethys. Both of them were children of Uranus and Gaea. In Homer "the gods are sprung from Oceanus" and Tethys is the mother of the gods (Il. 14.201, 245 & 302, 20.7, 21.196).

Oceanus. The god of the stream Oceanus, earlier than Poseidon. He was the firstborn of the Titans, the offspring of Uranus and Gaea, or Heaven and Earth. Oceanus espoused his sister Tethys, and their children were the rivers of the earth and the three thousand Oceanides or Nymphs of Ocean. This is all the account of Oceanus that is given in the Theogony. Homer speaks of him and Tethys as the father even of the gods. When Zeus placed his sire in Tartarus, Rhea committed her daughter Here to the charge of Oceanus and Tethys, by whom she was carefully nurtured. The abode of Oceanus was in the West. He dwelt, according to Aeschylus, in a grotto place, beneath his stream, as it would appear. In the Prometheus Vinctus of this poet, Oceanus comes borne through the air on a hippogriff, to console and advise the heroic sufferer; and from the account given of his journey, it is manifest that he came from the West. When Heracles was crossing his stream in the cup of the Sun-god to procure the oxen of Geryon, Oceanus rose, and, by agitating his waters, tried to terrify him; but, on the hero's bending a bow at him, he retired.
Tethys (Tethus).The daughter of Uranus and Gaea, and wife of Oceanus, by whom she became the mother of the Oceanides and of the numerous river-gods.

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

Callirrhoe (Kallirroe), a daughter of Oceanus, who was the mother of Geryones and Echidna by Chrysaor (Hesiod, Theog. 351, 981; Apollod. ii. 5.10). By Neilus she was the mother of Chione, and by Poseidon of Minyas. (Serv. ad Aen. iv. 250; Tzetz. ad Lycoph. 686.)


A daughter of Uranus and Gaea, sister and wife of Cronus, mother of Zeus, Poseidon, Hades, Hestia, Demeter and Hera (Il. 14.203, 15.187).

    (Rhea, Ep. and Ion. Rheia, Rheie, Rhee). A goddess whom the Greek legends identify as a representation of the fruitfulness of nature. She was the daughter of Uranus and Gaea, wife of her brother, the Titan Cronus, by whom she gave birth to the Olympian gods, Zeus, Hades, Poseidon, Here, Hestia, Demeter. For this reason she was generally called the "mother of the gods." One of her oldest places of worship was Crete, where in a cave, near the town of Lyctus or else on Mounts Dirce or Ida, she was said to have given birth to Zeus, and to have hidden him from the wiles of Cronus. The task of watching and nursing the new-born child she had intrusted to her devoted servants the Curetes, earth-born demons, armed with weapons of bronze, who drowned the cry of the child by the noise which they made by beating their spears against their shields. The name of Curetes was accordingly given to the priests of the Cretan Rhea and of the Idaean Zeus, who executed noisy war-dances at the festivals of those gods. In early times the Cretan Rhea was identified with the Asiatic Cybele or Cybebe, "the Great Mother," a goddess of the powers of nature and the arts of cultivation, who was worshipped upon mountains in Mysia, Lydia, and Phrygia.
    In the former character she was a symbol of the procreative power of nature; in the latter, she originated the cultivation of the vine and agriculture, together with all forms of social progress and civilization, which depend upon these. Thus she was regarded as the founder of towns and cities, and therefore it is that art represents her as crowned with a diadem of towers.
    The true home of this religion was the Phrygian Pessinus, on the river Sangarius, in the district afterwards known as Galatia, where the goddess was called Agdistis or Angdistis, from a holy rock named Agdus upon Mount Dindymus above the town. Upon this mountain, after which the goddess derived her name of Dindymene, stood her earliest sanctuary as well as her oldest effigy (a stone that had fallen from heaven), and the grave of her beloved Attis. Her priests, the emasculated Galli, here enjoyed almost royal honour. In Lydia she was worshipped, principally on Mount Tmolus, as the mother of Zeus and the foster-mother of Dionysus. There was also a temple of Cybele at Sardis. Her mythical train was formed by the Corybantes, answering to the Curetes of the Cretan Rhea; these were said to accompany her over the wooded hills, with lighted torches and with wild dances, amid the resounding music of flutes and horns and drums and cymbals. After these the priests of Cybele were also called Corybantes, and the festivals of the goddess were celebrated with similar orgies, in the frenzy of which the participators wounded each other or, like Attis, mutilated themselves. Besides these there were begging priests, called Metragyrtae and Cybebi, who roamed from place to place as inspired servants and prophets of the Great Mother. On the Hellespont and on the Propontis, Rhea-Cybele was likewise the chief goddess; in particular in the Troad, where she was worshipped upon Mount Ida as "the Idaean Mother," and where the Idaean Dactyli formed her train. From Asia this religion advanced into Greece. After the Persian Wars it reached Athens, where in the Metroum, the temple of the Great Mother, which was used as a State record-office, there stood the ideal image of the goddess fashioned by Phidias. The worship of Cybele did not, however, obtain public recognition here, any more than in the rest of Greece, on account of its orgiastic excesses and the offensive habits of its begging priests. It was cultivated only by particular associations and by the lower ranks of the people.
    In Rome the worship of the Great Mother (Magna Mater) was introduced for political reasons in B.C. 204, at the command of a Sibylline Oracle, and for the purpose of driving Hannibal out of Italy. An embassy was sent to bring the holy stone from Pessinus; a festival was founded in honour of the goddess, to be held on April 2-4 (the Megalesia, from the Greek Megale Meter=magna mater); and in 217 a temple on the Palatine was dedicated to her. The service was performed by a Phrygian priest, a Phrygian priestess, and a number of Galli (emasculated priests of Cybele), who were allowed to pass in procession through the city in accordance with their native rites. Roman citizens were forbidden to participate in this service, though the praetor on the Palatine and private persons among the patricians celebrated the feast by entertaining one another, the new cult being attached to that of Maia or Ops. The worship of Cybele gained by degrees an ever-wider extension, so that under the early Empire a fresh festival was instituted, from March 15-27, with the observance of mourning, followed by the most extravagant joy. In this festival associations of women and men and the religious board of the Quindecimviri took part. In the first half of the second century A.D. the Taurobolia and Criobolia were added. In these ceremonies the person concerned went through a form of baptism with the blood of bulls and rams killed in sacrifice, with the object of cleansing him from pollutions and bringing about a new birth. The oak and pine were sacred to Rhea-Cybele, as also the lion. She was supposed to traverse the mountains riding on a lion, or in a chariot drawn by lions. In art she was usually represented enthroned between two lions, with the mural crown on her head and a small drum in her hand.

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

Iapetus & Clymene

Iapetus. A Titan, son of Uranus and Gaea (= Earth), husband of Clymene and father of Atlas, Prometheus and Epimetheus (Il. 8.479).

Iapetus (Iapetos). A son of Uranus and Gaea, and one of the Titans. According to the Theogony, he married Clymene, a daughter of Oceanus, by whom he became the father of four sons, Atlas, Menoetius, Prometheus, and Epimetheus. Some authorities made him to have married Aethra, others Asia, others again Libya: the last two refer to the abodes of Prometheus and Atlas. He was thrown into Tartarus for rebelling against Zeus. The Greeks regarded him as the ancestor of the human race. His descendants are often designated as Iapetidae and Iapetionidae.

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

Iapetus (Iapetos), a son of Uranus and Ge, a Titan and brother of Cronus, Oceanus, Coeus, Hyperion, Tethys, Rhea, &c. (Apollod. i. 1.3; Diod. v. 66). According to Apollodorus (i. 2.3) he married Asia, the daughter of his brother Oceanus, and became by her the father of Atlas, Prometheus, Epimetheus, and Menoetius, who was slain by Zeus in the war against the Titans, and shut up in Tartarus. Other traditions call the wife of Iapetus Clymene, who was likewise a daughter of Oceanus, and others again Tethys, Asopis, or Libya (Hes. Theog. 507, &c.; Tzetz. ad Lycoph. 1277; Orph. Fragm. viii. 21, &c.; Virg. Georg. i. 279). Hyginus, who confounds the Titans and Gigantes, makes Iapetus a Giant, and calls him a son of Tartarus. According to Homer (Il. viii. 479) Iapetus is imprisoned with Cronus in Tartarus, and Silius Italicus (xii. 148, &c.) relates that he is buried under the island of Inarime. Being the father of Prometheus, he was regarded by the Greeks as the ancestor of the human race. His descendants, Prometheus, Atlas, and others, are often designated by the patronymic forms Iapelidae (es), Iapetionidae (es), and the feminine Iapetionis (Hes. Theog. 528; Ov. Met. iv. 631; Pind. Ol. ix. 59). Another mythical personage of the same name, the father of Buphagus, is mentioned by Pausanias (viii. 27.11).

This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Jan 2006 from The Perseus Project URL below, which contains interesting hyperlinks

Clymene (Klumene), a daughter of Oceanus and Thetys, and the wife of Japetus, by whom she became the mother of Atlas, Prometheus. and others. (Hesiod. Theog. 351, 507; comp.Virg. Georg. iv. 345; Schol. ad Pind. Ol. ix. 68; Hygin. Fab. 156.)



She was the personification of infatuation. Homer mentions that she was the daughter of Zeus (Il. 9.504, 19.91).

   Ate. According to Homer, the daughter of Zeus; according to Hesiod, of Eris (or Strife). She personifies infatuation, the infatuation being generally held to imply guilt as its cause and evil as its consequence. At first she dwelt on Olympus; but after she had entrapped Zeus himself into his rash oath on the occasion of the birth of Heracles, he hurled her down to earth. Here she pursues her mission of evil, walking lightly over men's heads, but never touching the ground. Behind her go the Litai (Prayers), the lame, wrinkled, squinting daughters of Zeus. The Litai, if called upon, heal the hurts inflicted by Ate; but they bring fresh evil upon the stubborn. In later times Ate is transformed into an avenger of unrighteousness, like Dike, the Erinyes, and Nemesis.

This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Dec 2002 from The Perseus Project URL below, which contains interesting hyperlinks

Daemon (= god / goddess)

The word is equivalent to the word god/goddess and is used as an alternative to "god" for a divine person (Od. 21.196 & 201). Yet, it might be applied to deity in general, without implying a particular divine person, that surpasses the human power and gives to people either happiness or misfortune; for this reason, Daemon often personifies these situations (Il. 8.166, 11.792, 15.403, 17.98 & 104, Od. 16.64 etc.). Nowadays, in spoken language, it has only a negative sense.

   Daemon (daimon). Originally a term applied to deity in general, manifested in its active relation to human life, without special reference to any single divine personality. But as early as Hesiod the daemones appear as subordinates or servants of the higher gods. He gives the name especially to the spirits of the past age of gold, who are appointed to watch over men and guard them. In later times, too, the daemones were regarded as beings intermediate between the gods and mankind, forming, as it were, the retinue of the gods, representing their powers in activity, and intrusted with the fulfilment of their various functions. This was the relation, to take an instance, which the Satyrs and Sileni bore to Dionysus. But the popular belief varied in regard to these deities.
    Another kind of daemones are those attached to individual men, attending them, like the Roman genius, from birth to death. In later times two attendant daemones were assumed for every one; but this feeling was not universal, both good and evil being regarded as emanating at different times from the same daemon. The good spirit who gave rural prosperity and presided over vineyards (a sort of Hellenic brownie or Robin Goodfellow) was called Agathodaemon (agathodaimon).
   On the famous daemon of Socrates, see the article Socrates.

This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Dec 2002 from The Perseus Project URL below, which contains interesting hyperlinks

Cydoemos (= Din of War)

The personification of the din in a battle and follower of Enyo (Il. 5.593, 18.535).


Eris, the goddess who calls forth war and discord. According to the Iliad, she wanders about, at first small and insignificant, but she soon raises her head up to heaven (iv. 441). She is the friend and sister of Ares, and with him she delights in the tumult of war, increasing the moaning of men (iv. 445, v. 518, xx. 48). She is insatiable in her desire for bloodshed, and after all the other gods have withdrawn from the battle-field, she still remains rejoicing over the havoc that has been made (v. 518, xi. 3, &c., 73). According to Hesiod (Theog. 225, &c.), she was a daughter of Night, and the poet describes her as the mother of a variety of allegorical beings, which are the causes or representatives of man's misfortunes. It was Eris who threw the apple into the assembly of the gods, the cause of so much suffering and war. Virgil introduces Discordia as a being similar to the Homeric Eris; for Discordia appears in company with Mars, Bellona, and the Furies, and Virgil is evidently imitating Homer (Aen.. viii. 702; Serv. Aen. i. 31, vi. 280).

This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Dec 2005 from The Perseus Project URL below, which contains interesting hyperlinks


Algos, is used by Hesiod (Theog. 227) in the plural, as the personification of sorrows and griefs, which are there represented as the daughters of Eris.


Horcus (Horkos), the personification of an oath, is described by Hesiod as the son of Eris, and the avenger of perjury. (Theog. 231, Op. 209 ; Herod. vi. 86.3)



An Oceanid, who saved along with Thetis Hephaestus, when he fell from Olympus into the sea (Il. 18.398).

   Eurynome (Eurunome). Daughter of Oceanus, and mother of Leucothoe. By Zeus she became the mother of the Charites or of Aropus . Eurynome is also a surname of Artemis at Phigalea in Arcadia, where she was represented as a mermaid.
Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898)


The nymphs of water, rivers, fountains, springs and streams. They were the daughters of Oceanus or Zeus and are mentioned by Homer (Od. 13.194 & 348).

Perseus Project


The Nymphs dwelt in islands, mountains, woods, springs etc. (Il. 20.8). They were daughters of Zeus (Il. 6.420) and born of springs, groves and rivers (Od. 10.350). They also served other deities (Od. 6.105) and were honoured through sacrificies (Od. 14.435 etc.).

Other persons


He was defeated by Nestor in the spear during the burial games of Amarynceus (Il. 23.637).

You are able to search for more information in greater and/or surrounding areas by choosing one of the titles below and clicking on "more".

Ferry Departures

Copyright 1999-2019 International Publications Ltd.