Listed 100 (total found 318) sub titles with search on: Homeric world for wider area of: "CANAKKALE Province TURKEY" .
ASSOS (Ancient city) TURKEY
For this Pedasos in the Troad cf. 21.87, 20.92. Strabo calls it a city of the Leleges opposite Lesbos, and another legend identifies it with Adramyttium. More recently it has been identified with Assos. It is not recorded in the Catalogue. A town of the same name in Messene is mentioned in 9.152, and there was a Pedasa near Halikarnassos. (Commentary by Walter Leaf)
Homer speaks of a Pedasus, a city of the Leleges, as subject to lord Altes:
Of Altes, who is lord over the war-loving Leleges,
who hold steep Pedasus on the Satnioeis.
And the site of the place, now deserted, is still to be seen. Some write, though
wrongly, "at the foot of Satnioeis", as though the city lay at the foot of a mountain
called Satnioeis; but there is no mountain here called Satinoeis, but only a river
of that name, on which the city is situated; but the city is now deserted. The
poet names the river, for, according to him,
he wounded Satnius with a thrust of his spear,
even the son of Oenops, whom a peerless Naiad nymph bore unto Oenops, as he tended
his herds by the banks of the Satnioeis;
and again:
And he dwelt by the banks of the fair-flowing Satnioeis
in steep Pedasus.
And in later times it was called Satnioeis, though some called it Saphnioeis.
It is only a large winter torrent, but the naming of it by the poet has made it
worthy of mention. These places are continuous with Dardania and Scepsia, and
are, as it were, a second Dardania, but it is lower-lying. (Strab. 13.1.50)
This extract is from: The Geography of Strabo (ed. H. L. Jones, 1924), Cambridge. Harvard University Press. Cited Aug 2005 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
CHRYSSI (Ancient city) TURKEY
It was located near Thebe and is mentioned by Homer. The town had a harbour and a temple dedicated to Apollo Smintheus (Il. 1.36, 390, 445).
TROY (Ancient city) TURKEY
He was the son of Tros, father of Laomedon, brother of Ganymedes and Assaracus, founder of the city of Ilion (Il. 21.232). His grave was between the Scaean gates and the camp of the Achaeans (Il. 10.415, 11.166 & 371).
Illus, (Ilos). The son of Tros, and great-grandson of Dardanus, brother of Assaracus and Ganymede, and father of Laomedon. He once went from his native town of Dardania upon Mount Ida to Phrygia, where he was victorious in an athletic contest held by the king of the country. Besides fifty youths and fifty maidens, the prize of the contest, the king gave him, at the command of an oracle, a spotted cow, and directed him to found a city on the spot where she lay. He accordingly founded on the hill of the Phrygian Ate, the town which after him was called Ilios, and also Troy (Troia) after his father. When he demanded a sign of Zeus, on the following morning he found the statue known as the Palladium before his tent.
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
Ilus, a son of Tros, and grandson of Erichthonius. His mother was Calirrhoe, and
being a greatgrandson of Dardanus, he is called Dardanides (Hom. Il. xi. 372).
He was a brother of Assaracus, Ganymedes, and Cleopatra, and married to Eurydice,
the daughter of Adrastus, by whom he became the father of Laomedon, so that he
was the grandfather of Priam (Apollod. iii. 1.1-3; Hom. Il. xx. 232, &c.). He
was believed to be the founder of Troy (Ilion), concerning which the following
story is related. Once Ilus went to Phrygia, and there won the prize as a wrestler
in the games which the king of Phrygia celebrated. The prize consisted of 50 youths
and 50 maidens; and the king, in pursuance of an oracle, at the same time gave
him a cow of different colours, requesting Ilas to build a town on the spot where
that cow should lie down. Ilus accordingly followed the cow until she laid down
at the foot of the Phrygian hill Ate (Steph. Byz. s. v. Ilion ; Hesych. s. v.
Atiolophos; Tzetz. ad Lycoph, 29, who gives the story somewhat differently). There
Ilus accordingly built Ilion; and after having prayed to Zeus to send him a sign,
he found on the next morning the palladium, a statue of three cubits in height,
with its feet close together, holding a spear in its right hand, and a distaff
in the left. Ilus then built a temple for the statue (Apollod. iii. 12.3). Once,
when this temple was consumed by fire, Ilus rescued the statue, but became blind,
as no one was permitted to see it; but he afterwards propitiated the goddess,
and recovered his sight (Plut. Paral. Gr. et Rom. 17). Hus is said to have expelled
Tantalus or his son Pelops from Paphlagonia, for having carried off his brother
Ganymedes (Paus. ii. 22.4; Diod. iv. 74). His tomb was shown in the neighbourhood
of Troy.
(Hom. Il. x. 415, xi. 166, 372, xxiv. 349; Theocrit. xvi. 75; Eustath. ad Hom.)
CHRYSSI (Ancient city) TURKEY
Smintheus, a surname of Apollo, which is derived by some from sminthos, a mouse,
and by others from the town of Sminthe in Troas (Hom. Il. i. 3.9; Ov. Fast. vi.
425, Met. xii. 585 ; Eustath. ad Hom.). The mouse was regarded by the ancients
as inspired by the vapours arising from the earth, and as the symbol of prophetic
power. In the temple of Apollo at Chryse there was a statue of the god by Scopas,
with a mouse under its foot (Strab. xiii. 604, &c.; Eustath. ad Hom.), and on
coins Apollo is represented carrying a mouse in his hands. Temples of Apollo Sminthens
and festivals (Smintheia) existed in several parts of Greece, as at Tenedos, near
Hamaxitos in Aeolis, near Parion, at Lindos in Rhodes, near Coressa, and in other
places (Strab. x., xiii.).
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Aug 2005 from The Perseus Project URL below, which contains interesting hyperlinks
TROY (Ancient city) TURKEY
A Trojan, who was slain by Diomedes (Il. 5.144).
Son of Aesyetes, husband of the priestess Theano (Il. 5.70, 6.298), father of Agenor, Helicaon, Acamas etc., who was famous for his prudence (Il. 7.347). Antenor counseled in vain the Trojans to give Helen back to the Achaeans (Il. 3.148).
Antenor. A Trojan prince related to Priam. He was the husband of Theano, daughter of Cisseus, king of Thrace, and father of nineteen sons, of whom the most known were Polybus, Acamas, Agenor, Polydamas, Helicaon, Archilochus, and Laodocus. He is accused by some of having betrayed his country, not only because he gave a favourable reception to Diomedes, Odysseus, and Menelaus, when they came to Troy, as ambassadors from the Greeks, to demand the restitution of Helen, but also because he withheld the fact of his recognizing Odysseus, at the time that hero visited the city under the guise of a mendicant. After the conclusion of the war Antenor, according to some, migrated with a party of followers into Italy, and built Patavium. According to others, he went with a colony of the Heneti, or Veneti, from Paphlagonia to the shores of the Hadriatic, where the new settlers established themselves in the district called by them Venetia.
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
Antenor, a Trojan, a son of Aesyetes and Cleomestra, and husband of Theano, by whom he had many children (Hom. Il. vi. 398; Eustath. ad Hom.). According to the Homeric account, he was one of the wisest among the elders at Troy, and received Menelaus and Odysseus into his house when they came to Troy as ambassadors (Il. iii. 146, &c., 203, &c.). He also advised his fellow-citizens to restore Helen to Menelaus (Il. vii. 348, &c.). This is the substance of all that is said about him in the Homeric poems; but the suggestion contained therein, that Antenor entertained a friendly disposition towards the Greeks, has been seized upon and exaggerated by later writers. Before the Trojan war, he is said to have been sent by Priam to Greece to claim the surrender of Hesione, who had been carried off by the Greeks; but this mission was not followed by any favourable result (Dares Phryg. 5). When Menelaus and Odysseus came to Troy, they would have been killed by the sons of Priam, had it not been for the protection which Antenor afforded them (Dict. Cret. i. 11). Just before the taking of Troy his friendship for the Greeks assumes the character of treachery towards his own country; for when sent to Agamemnon to negotiate peace, he devised with him and Odysseus a plan of delivering the city, and even the palladium, into their hands (Dict. Cret. iv. 22, v. 8; Serv. ad Aen. i. 246, 651, ii. 15; Tzetzes, ad Lycophr. 339; Suidas, s. v. palladion). When Troy was plundered, the skin of a panther was hung up at the door of Antenor's house, as a sign for the Greeks not to commit any outrage upon it (Schol. ad Pind. Pyth. v. 108; Paus. x. 17; Strab. xiii.). His history after this event is related differently. Dictys (v. 17; comp. Serv. ad Aen. ix. 264) states, that he founded a new kingdom at Troy upon and out of the remnants of the old one; and according to others, he embarked with Menelaus and Helen, was carried to Libya, and settled at Cyrene (Pind. Pyth. v. 110); or he went with the Heneti to Thrace, and thence to the western coast of the Adriatic, where the foundation of several towns is ascribed to him (Strab.; Serv. ad Aen. i. 1; Liv. i. 1). Antenor with his family and his house, on which the panther's skin was seen, was painted in the Lesche at Delphi (Paus.).
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
ARISVI (Ancient city) TURKEY
The father of Axylus (Il. 6.12).
AVYDOS (Ancient city) MARMARA
The son of Asius and father of Thoon and Xanthus. He came from Abydus (Il. 5.152, 17.583).
BOZCAADA (Island) TURKEY
Father of Hecamede from the island of Tenedos (Il. 11.626).
CHRYSSI (Ancient city) TURKEY
Chryses was the priest of Apollo Smyntheus and father of Chryseis. After the denial of Agamemnon to free Chryses' daughter, who was part of his spoils, he asked help from the god he served, Apollo, who sent a plague to the Greek camp, which caused the king to return Chryseis to her father (Il. 1.111, 181, 309, 430 etc.).
Chryseis, (Chruseis). Daughter of Chryses, priest of Apollo at Chryse, and taken prisoner by Achilles at the capture of Lyrnessus or the Hypoplacian Thebes. In the distribution of the booty she was given to Agamemnon. Her father Chryses came to the camp of the Greeks to solicit her ransom, but was repulsed by Agamemnon with harsh words. Thereupon Apollo sent a plague into the camp of the Greeks, and Agamemnon was obliged to restore her to her father to appease the anger of the god. Her proper name was Astynome.
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
Chryses (Chruses). A son of Ardys and a priest of Apollo at Chryse. He was the father of Astynome (Chryseis), and when he came to the camp of the Greeks, offering a rich ransom for the liberation of his daughter, he was treated by Agamemnon with harsh words. Chryses then prayed to Apollo for vengeance, and the god sent a plague into the camp of the Greeks, which did not cease raging until Calchas explained the cause of it, and Odysseus took Chryseis back to her father. (Hom. II. i. 10, &c.)
GOKCEADA (Island) TURKEY
He was a guest-friend of Priam and came from the island of Imbros (Il. 21.40).
TROY (Ancient city) TURKEY
He was the first-born son of Laomedon and father of Aesepus and Pedasus by the nymph Abarbarea (Il. 6.22).
Son of Priam and Hecuba (Il. 24.249).
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He was the son of Hector and Andromache, and was also called Scamandrius. The Trojans called him Astyanax, which means "lord of the city", because his father was the "guardian" of Troy (Il. 7.403, 22.506).
Astyanax (Astuanax), the son of Hector and Andromache; his more common name was Scamandrius. After the taking of Troy the Greeks hurled him down from the walls of the city to prevent the fulfilment of a decree of fate, according to which he was to restore the kingdom of Troy (Hom. Il. vi. 400, &c.; Ov. Met. xiii. 415; Hygin. Fab. 109). A different mythical person of the name occurs in Apollodorus. (ii. 7.8)
A Trojan, father of Antenor (Il. 2.793).
A Trojan, father of Alcathous (Il. 13.427).
Father of Tros (Il. 20.466).
Father of Simoeisius (Il. 4.473).
Son of Antenor, husband of the daughter of Priam, Laodice (Il. 3.123, 6.252).
Helicaon (Helikaon), a son of Antenor, and husband of Laodice, a daughter of Priam. (Hom. Il. iii. 124; Paus. x. 26.2)
Laodice, (Laodike). A daughter of Priam and Hecabe, and the wife of Helicaon. (Hom. Il. iii. 123; Paus. x. 26.) According to another tradition, she was the beloved of Acamas, the son of Theseus, who, with Diomedes, went as ambassador to Troy, and by whom she became the mother of Munitus. (Parthen. Erot. 16.) On the death of this son, Laodice, in her grief, leaped down a precipice (Lycoph. 497), or was swallowed up by the earth. (Tzetz. ad Lycoph. 513, 547.) Pausanias (l. c.) saw her represented in the Lesche of Delphi, among the captive Trojan women. Hyginus (Fab.01) calls her the wife of Telephus.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2006 from The Perseus Project URL below, which contains interesting hyperlinks
A Trojan, who was slain by Patroclus (Il. 17.308).
He was the son of Iphitus and charioteer of Hector (Il. 8.128 & 312).
A Trojan, father of Mydon (Il. 5.581).
A Trojan, father of Laogonus and Dardanus (Il. 20.460).
A Trojan, father of Hypsenor and priest of Scamander (Il. 5.77).
He was the father of Abas and Polyidus and reader of dreams (Il. 5.149).
Father of Podes (Il. 17.575).
A Trojan, father of Eniopeus (Il. 8.120).
A Trojan, the father of Charops and Socus (Il. 11.425 & 450).
Father of Archeptolemus (Il. 8.128).
He was a son of Laomedon, brother of Priam, father of Caletor and one of the elders of Troy (Il. 3.147, 15.419).
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He was a son of Priam by Laothoe, whom Achilles sold as a slave in Lemnos but he escaped and went to Arisbe, where he was seen and slain by Achilles (Il. 3.333, 21.34 etc.).
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One of the elders at Troy (Il. 3.148).
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He was the father of Dolon and herald of the Trojans (Il. 10.314).
Panthous was the husband of Phrontis, father of Euphorbus (Il. 17.60 & 81) and of Polydamas (Il. 18.250) and one of the Trojan elders (Il. 3.146, 15.446, 17.9 & 24 & 40).
He was also named Alexander (Il. 3.16 & 39, 6.290 & 350). He was a son of Priam, brother of Hector and became the cause of the Trojan War, when he abducted Helen, the wife of Menelaus (Il. 3.442 etc.).
Paris, also called Alexander (Alexandros). The second son of
Priam, king of Troy, by his wife Hecuba. When his mother, being about to give
birth to a son, had dreamed that she brought forth a torch which set all Ilium
in flames, the soothsayer Aesacus declared that the child would prove the ruin
of his country, and recommended its exposure. As soon as born, the child was given
to a servant to be left on Ida to perish. He obeyed, but, on returning at the
end of five days, he found that a bear had been nursing the infant. Struck with
this strange event, he took home the infant, reared him as his own son, and named
him Paris. When Paris grew up he distinguished himself by his strength and courage
in repelling robbers from the flocks, and the shepherds, in consequence, named
him Alexander ("Man-protector"), or, according to the Greek form, Alexandros
(apo tou alexein tous andras). In this state of seclusion, too, he united himself
to the nymph Oenone, whose fate is elsewhere related. Their happiness was soon
disturbed. At the marriage of Peleus and Thetis, the goddess of Discord, who had
not been invited to partake of the entertainment, showed her displeasure by throwing
into the assembly of the gods who were at the wedding celebration a golden apple,
on which were written the words He kale labeto, "Let the beauty (among you)
take me." Here, Athene, and Aphrodite laying claim to it, and Zeus being
unwilling to decide, the god commanded Hermes to lead the three deities to Mount
Ida, and to intrust the decision of the affair to the shepherd Alexander, whose
judgment was to be final. The goddesses appeared before him, and each, to influence
his decision, made him an alluring offer of future advantage, Here by the promise
of a kingdom, Athene by the gift of intellectual superiority and martial renown,
and Aphrodite by offering him the fairest woman in the world for his wife. To
Aphrodite he assigned the prize, and brought upon himself, in consequence, the
unrelenting enmity of her two disappointed rivals, which was extended also to
his whole family and the entire Trojan race.
Soon after this event, Priam proposed a contest among his sons
and other princes, and promised to reward the conqueror with one of the finest
bulls on Mount Ida. Persons were sent to procure the animal, and it was found
in the possession of Paris, who reluctantly yielded it up. The shepherd, desirous
of obtaining again this favourite animal, went to Troy, and entered the lists
of the combatants. Having proved successful against every competitor, and having
gained an advantage over Hector himself, that prince, irritated at seeing himself
conquered by an unknown stranger, pursued him closely, and Paris must have fallen
a victim to his brother's resentment had he not fled to the altar of Zeus. This
place of refuge preserved his life; and Cassandra, the daughter of Priam, struck
with the similarity of the features of Paris to those of her brothers, inquired
his birth and his age. From these circumstances she soon discovered that he was
her brother, and as such she introduced him to her father and to his children.
Priam, thereupon, forgetful of the alarming predictions of Aesacus, acknowledged
Paris as his son, and all enmity instantly ceased between the newcomer and Hector.
Not long after this, at the instigation of Aphrodite, who had not forgotten her
promise to him, Paris proceeded on a voyage to Greece, from which the soothsaying
Helenus and Cassandra had in vain endeavoured to deter him. The ostensible object
of the voyage was to procure information respecting his father's sister Hesione,
who had been given in marriage by Hercules to his follower Telamon, the monarch
of Salamis. The real motive, however, which prompted the enterprise, was a wish
to obtain, in the person of Helen, then the fairest woman of her time, a fulfilment
of what Aphrodite had offered him when he was deciding the contest of beauty.
Arriving at Sparta, where Menelaus, the husband of Helen, was reigning, he met
with a hospitable reception; but, Menelaus soon after having sailed away to Crete,
the Trojan prince availed himself of his absence, seduced Helen, and bore her
away to his native city, together with a large portion of the wealth of her husband.
Hence ensued the war of Troy, which ended in the total destruction of that illfated
city.
Paris, though represented in general as effeminate and vain
of his personal appearance, yet dis tinguished himself during the siege of Troy
by wounding Diomedes, Machaon, Antilochus, and Palamedes, and subsequently by
discharging the dart which proved fatal to Achilles. Aphrodite took him under
her special protection, and, in the single combat with Menelaus, rescued him from
the vengeance of the latter. On the capture of Troy, Paris was wounded by Philoctetes
with one of the arrows of Heracles, and, falling ill, returned to Oenone, whom
he had so long before abandoned. Resenting her wrongs she refused to heal him,
and he returned to Troy, where he died.
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
Paris : Perseus Project
Paris : Various WebPages
The father of Cleitus (Il. 15.445).
A son of Laomedon, father of Dolops (Il. 15.526) and one of the elders at Troy (Il. 3.147).
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A Trojan herald, who was the son of Epytos (Il. 17.323).
A son of Priam, in the likeness of whom Iris appeared in front of his father (Il. 2.791 etc.).
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The father of Scamandrius (Il. 5.49).
A son of Priam and Hecuba (Il. 24.257).
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The father of Ilioneus (Il. 14.490).
Ganymedes, son of Tros, was abducted by the gods because of his divine beauty and, as a result, he became the cupbearer of Zeus and dwelt with the immortals (Il. 5.266, 20.232).
Ganymedes, (Ganumedes). According to Homer and others, he was a son of Tros by Calirrhoe, and a brother of Ilus and Assaracus; being the most beautiful of all mortals, he was carried off by the gods that he might fill the cup of Zeus, and live among the eternal gods. (Hom. Il. xx. 231, &c.; Pind. Ol. 1. 44, xi. in fin.; Apollod. iii. 12.2.) The traditions about Ganymedes, however, differ greatly in their detail, for some call him a son of Laomedon (Cic. Tusc. i. 22; Eurip. Troad. 822), others a son of Ilus (Tzetz. ad Lycph. 34), and others, again, of Erichthonius or Assaracus. (Hygin. Fab. 224, 271.) The manner in which he was carried away from the earth is likewise differently described; for while Homer mentions the gods in general, later writers state that Zeus himself carried him off, either in his natural shape, or in the form of an eagle, or that he sent his eagle to fetch Ganymedes into heaven. (Apollod. l. c. ; Virg. Aen. v. 253; Ov. Met. x. 255; Lucian, Dial. Deor. 4.) Other statements of later date seem to be no more than arbitrary interpretations foisted upon the genuine legend. Thus we are told that he was not carried off by any god, but either by Tantalus or Minos, that he was killed during the chase, and buried on the Mysian Olympus. (Steph. Byz. s. v. Arpalia; Strab. xiii.; Eustath. ad Hom.) One tradition, which has a somewhat more genuine appearance, stated that he was carried off by Eos. (Schol. ad Apollon. Rhod. iii. 115.) There is, further, no agreement as to the place where the event occurred. (Strab., Steph. Byz. ll. cc., Horat. Carm. iii. 20, in fin.) The early legend simply states that Ganymedes was carried off that he might be the cupbearer of Zeus, in which office he was conceived to have succeeded Hebe (comp. Diod. iv. 75; Virg. Aen. i. 28) : but later writers describe him as the beloved and favourite of Zeus, without allusion to his office. (Eurip. Orest. 1392; Plat. Phaedr.; Xenoph. Symp. viii. 30; Cic. Tusc. iv. 33.) Zeus compensated the father for his loss with the present of a pair of divine horses (Hom. Il. v. 266, Hymn. in Ven. 202, &c.; Apollod. ii. 5.9 ; Paus. v. 24.1 ), and Hermes, who took the horses to Tros, at the same time comforted him by informing him that by the will of Zeus, Ganymedes had become immortal and exempt from old age. Other writers state that the compensation which Zeus gave to Tros consisted of a golden vine. (Schol. ad Eurip. Orest. 1399; Eustath. ad Hom.) The idea of Ganymedes being the cupbearer of Zeus (urniger) subsequently gave rise to his identification with the divinity who was believed to preside over the sources of the Nile (Philostr. Vit. Apoll. vi. 26; Pind. Fragm. 110. ed. Bockh.), and of his being placed by astronomers among the stars under the name of Aquarius. (Eratosth. Catast. 26; Virg. Georg. iii. 304; Hygin. Fab. 224; Poet. Astr. ii. 29.) Ganymedes was frequently represented in works of art as a beautiful youth with the Phrygian cap. He appears either as the companion of Zeus (Paus. v. 24.1), or in the act of being carried off by an eagle, or of giving food to an eagle from a patera. The Romans called Ganymnedes by a corrupt form of his name Catamitus. (Plaut. Men. i. 2. 34.)
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
Ganymedes (Ganumedes). The son of Tros, king of Dardania, brother of Ilus and Assaracus. According to Homer he was carried away by the gods for his beauty, to be the cup-bearer of Zeus, and one of the immortals. In the later legend he is carried away by Zeus himself in the shape of an eagle, or by the eagle of Zeus. To make amends to his father, Zeus presented him with four immortal horses for his chariot. Ganymedes was afterwards regarded as the genius of the sources of the Nile, and the astronomers made him into the constellation Aquarius. The rape of Ganymede was represented in a group by the sculptor Leochares.
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
Epytus, a Trojan, who clung to Aeneias in the night, when Troy was destroyed. He was the father of Periphas, who was a companion of Julus, and who is called by the patronymic Epytides. (Virg. Aen. ii. 340, v. 547, 579; Hom. Il. xvii. 323.)
BOZCAADA (Island) TURKEY
She was the daughter of Arsinous and was awarded to Nestor, after the sack of the island of Tenedos by Achilles (Il. 11.624).
CHRYSSI (Ancient city) TURKEY
Astynome (Astunome), the daughter of Chryses (whence she is also called Chryseis), a priest of Apollo. She was taken prisoner by Achilles in the Hypoplacian Thebe or in Lyrnessus, whither she had been sent by her father for protection, or, according to others, to attend the celebration of a festival of Artemis. In the distribution of the booty she was given to Agamemnon, who, however, was obliged to restore her to her father, to soothe the anger of Apollo (Hom. Il. i. 378; Eustath. ad Hom.; Dictys Cret. ii. 17..) There are two more mythical personages of this name, one a daughter of Niobe, and the other a daughter of Talaus and mother of Capaneus. (Hygin. Fab. 70)
TROY (Ancient city) TURKEY
She was a daughter of Priam, to whom Apollo gave the gift of being able to predict the future provided she would correspond to his love. However, she dishonoured her promise and Apollo placed a curse upon her where by no one would believe her predictions (Il. 13.361). After the fall of Troy, Agamemnon took her with him in Mycenae, where they were both assassinated by Clytaemnestra (Od. 11.420 etc.).
Cassandra (Kassandra). The daughter of Priam and Hecuba. She was beloved by Apollo, and promised to listen to his addresses, provided he would grant her the knowledge of futurity. This knowledge she obtained, but she was regardless of her promise; and Apollo, in revenge, determined that no credit should ever be attached to her predictions. Hence her warnings respecting the downfall of Troy, and the subsequent misfortunes of the race, were disregarded by her countrymen. When Troy was taken, she fled for shelter to the Temple of Athene, but was exposed there to the brutality of Aiax, the son of Oileus. In the division of the spoils she fell to the share of Agamemnon, and was assassinated with him on his return to Mycenae. Cassandra was called Priameis from her father; and Alexandra, as the sister of Alexander or Paris.
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
Cassandra (Kassandra), also called Alexandra (Paus. iii. 19.5, 26.3), was the
fairest among the daughters of Priam and Hecabe. There are two points in her story
which have furnished the ancient poets with ample materials to dilate upon. The
first is her prophetic power, concerning which we have the following traditions
: Cassandra and Hellenus, when yet children, were left by their parents in the
sanctuary of the Thymbraean Apollo. The next morning they were found entwined
by serpents, which were occupied with purifying the children's ears, so as to
render them capable of understanding the divine sounds of nature and the voices
of birds, and of thereby learning the future (Tzetz. Argunm. ad Lycoph.; Eustath.
ad Hom.). After Cassandra had grown up, she once again spent a night in the temple
of the god. He attempted to surprise her, but as she resisted him, he punished
her by causing her prophecies, though true, to be disbelieved by men (Hygin. Fab.
93). According to another version, Apollo initiated her in the art of prophecy
on condition of her yielding to his desires. The maiden promised to comply withhis
wishes, but did not keep her word, and the god then ordained that no one should
believe her prophecies (Aeschyl. Agam. 1207; Apollod. iii. 12.5; Serv. ad Aen.
ii. 247). This misfortune is the cause of the tragic part which Cassandra acts
during the Trojan war: she continually announces the calamities which are coming,
without any one giving heed to what she says; and even Priam himself looks upon
her as a mad woman, and has her shut up and guarded (Tzetz. 1. c.; Lycoph. 350;
Serv. ad Aen. ii. 246). It should, however, be remarked, that Homer knows nothing
of the confinement of Cassandra, and in the Iliad she appears perfectly free (Il.
xxiv. 700; comp. Od. xi. 421, &c.). During the war Othryoneus of Cabesus sued
for her hand, but was slain by Idomeneus (Il. xiii. 363); afterwards Coroebus
did the same, but he was killed in the taking of Troy (Paus. x. 27.1; Virg. Aen.
ii. 344, 425).
The second point in her history is her fate at and after the taking
of Troy. She fled into the sanctuary of Athena, and embraced the statue of the
goddess as a suppliant. But Ajax, the son of Oeleus, tore her away from the temple,
and according to some accounts, even ravished her in the sanctuary (Strab. vi.).
When the Greeks divided the booty of Troy, Cassandra was given to Agamemnon, who
took her with him to Mycenae. Here she was killed by Clytaemnestra, and Aegisthus
put to death her children by Agamemnon, Teledamus, and Pelops (Aeschyl. Agsam.
1260; Paus. ii. 16.5; Hom. Il. xiii. 365, xxiv. 699; Od. xi. 420). She had a statue
at Amyclae, and a temple with a statue at Leuctra in Laconia (Paus. iii. 19.5,
26.3). Her tomb was either at Amyclae or Mycenae (ii. 16.5), for the two towns
disputed the possession of it.
There is another mythical heroine Cassandra, who was a daughter of
Iobates, king of Lycia. (Schol. ad Hom. Il. vi. 155)
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
BOZCAADA (Island) TURKEY
An island of the Aegean Sea, opposite the coast of Troas (Il. 1.38 & 452, Od. 3.159).
GOKCEADA (Island) TURKEY
An island near Tenedos mentioned by Homer (Il. 13.33, 24.78).
DARDANOS (Ancient city) TURKEY
He was the son of Zeus and Electra, who came from Arcadia but went to Asia Minor, where he founded the city of Dardania (Il. 20.215 & 304).
Dardanus, (Dardanos). The son of Zeus and Electra, the mythical ancestor of the Trojans, and through them of the Romans. The Greek traditions usually made him a king in Arcadia, from whence he emigrated first to Samothrace, and afterwards to Asia, where he received a tract of land from King Teucer, on which he built the town of Dardania. His grandson Tros removed to Troy the Palladium, which had belonged to his grandfather. According to the Italian traditions, Dardanus was the son of Corythus, an Etruscan prince of Corythus (Cortona); and, as in the Greek tradition, he afterwards emigrated to Phrygia.
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
Dardanus, (Dardanos), a son of Zeus and Electra, the daughter of Atlas. He was
the brother of Jasus, Jasius, Jason, or Jasion, Aetion and Harmonia, and his native
place in the various traditions is Arcadia, Crete, Troas, or Italy (Serv.
ad Virg. Aen. iii. 167). Dardanus is the mythical ancestor of the Trojans, and
through them of the Romans. It is necessary to distinguish between the earlier
Greek legends and the later ones which we meet with in the poetry of Italy. According
to the former, he was married to Chryse,the daughter of Palas, in Arcadia, who
bore him two sons, Idaeus and Deimas. These sons ruled for a time over the kingdom
of Atlas in Arcadia, but then they separated on account of a great flood, and
the calamities resulting from it. Deimas remained in Arcadia, while Idaeus emigrated
with his father, Dardanus. They first arrived in Samothrace, which was henceforth
called Dardania, and after having established a colony there, they went to Phrygia.
Here Dardanus received a tract of land from king Teucrus, on which he built the
town of Dardanus. At his marriage with Chryse, she had brought him as a dowry
the palladia and sacra of the great gods, whose worship she had learned, and which
worship Dardanusintroducedinto Samothrace, though without making the people acquainted
with the names of the gods. Servius (ad Aen. viii. 285) states, that he also instituted
the Salii in Samothrace. When he went to Phrygia he took the images of the gods
with him; and when, after forming the plan of founding a town, he consulted the
oracle, he was told, among other things, that the town should remain invincible
as long as the sacred dowry of his wife should be preserved in the country under
the protection of Athena. After the death of Dardanus those palladia (others mention
only one palladium) were carried to Troy by his descendants. When Chryse died,
Dardanus married Bateia, the daughter of Teucrus, or Arisbe of Crete, by whom
he became the father of Erichthonius and Idaea. (Hom. Il. xx. 215, &c.; Apollod.
iii. 12.1, &c., 15.3; Dionys. i. 61, &c.; Lycophr. 1302; Eustath. ad Il.; Conon.
Narr. 21; Strab. vii.; Paus. vii. 4.3, 19.3; Diod. iv. 49; Serv. ad Aen. i. 32.)
According to the Italian traditions, Dardanus was the son of Corythus,
an Etruscan prince of Corythus (Cortona), or of Zeus by the wife of Corythus.
(Serv. ad Aen. ix. 10, vii. 207.) In a battle with the Aborigines, Dardanus lost
his helmet (korus); and although he was already beaten, he led his troops to a
fresh attack, in order to recover his helmet. He gained the victory, and called
the place where this happened Corythus. He afterwards emigrated with his brother
Jasius from Etruria. Dardanus went to Phrygia, where he founded the Dardanian
kingdom, and Jasius went to Samothrace, after they had previously divided the
Penates between themselves. (Serv. ad Aen. iii. 15, 167, 170, vii. 207, 210.)
There are four other mythical personages of the name of Dardanus. (Hom. Il. xx.
459; Eustath. ad Il, 1697; Paus. viii. 24.2.)
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
Arisbe, a daughter of Teucer and wife of Dardanus. She was a native of Crete,
and some traditions stated that it was this Arisbe who gave the name to the town
of Arisbe (Steph. Byz. s. v.; Lycophr. 1308). According to others, Bateia was
the wife of Dardanus (Apollod. iii. 12.1; comp. Eustath. ad Hom.).
Bateia, a daughter of Teucer or of Tros (Steph. Byz. s. v. Dardanos), the wife
of Dardanus, and mother of Ilus and Erichthonius. The town of Bateia in Troas
was believed to have derived its name from her (Arrian, ap. Eustath. ad Horn.).
Tzetzes (ad Lycoph. 29) calls her a sister cf Scamander, the father of Teucer
by the nymph Idaea; and in another passage (ad Lycoph. 1298) he calls the daughter
of Teucer, who married Dardanus, by the name of Arisbe, and describes Erichthonius
as her son, and Ilus as her grandson. A Naiad of the name of Bateia occurs in
Apollodorus (iii. 10.4).
Deimas, a son of Dardanus and Chryse, who when his family and a part of the Arcadian population emigrated, remained behind in Arcadia. (Dion. Hal. i.61.)
Erichthonius was the son of Dardanus and Bateia and father of Tros (Il. 20.220 etc.). Astyoche, the daughter of Simoeis, was his wife.
Erichthonius, son of Dardanus and Bateia. He was the husband of Astyoche or Callirrhoe, and father of Tros or Assaracus, and the wealthiest of all mortals, for 3000 mares grazed in his fields, which were so beautiful, that Boreas fell in love with them. He is mentioned also among the kings of Crete. (Hom. Il. xx. 220, &c.; Apollod. iii. 12.2; Dionys. i. 62; Ov. Fast. iv. 33; Serv. ad Aen. viii. 130 Strab. xiii.)
He was the son of Erichthonius by Astyoche, grandson of Dardanus and husband of Callirrhoe, who bore to him Ilus, Assaracus and Ganymedes (Il. 20.230). Troas was named after him.
Tros. The son of Erichthonius and Astyoche, and grandson of
Dardanus. He was married to Callirrhoe, by whom he became the father of Ilus,
Assaracus, and Ganymedes, and was king of Phrygia. The country and people of Troy
derived their name from him. He gave up his son Ganymedes to Zeus for a present
of horses.
He was the son of Assaracus and father of Anchises (Il. 20.239).
Capys (Kapus), a son of Assaracus and Hieromnemone, and father of Anchises. (Apollod. iii. 12.2; Hom. Il. xx. 239; Virg. Aen. vi. 768; Diod. iv. 75.)
He was the king of Dardania, son of Capys and nymph Themis, father of Aeneas by Aphrodite and of Hippodameia (Il. 2.819, 13.429. 20.329).
Anchises. The son of Capys, of the royal house of Troy by both parents, ruler of Dardanus, on Mount Ida. Aphrodite loved him for his beauty, and bore him a son, Aeneas; but having, in spite of her warnings, boasted of her favour, he was (according to various versions of the story) paralyzed, killed, or struck blind by the lightning of Zeus. Vergil represents the disabled chief as borne out of burning Troy on his son's shoulders, and as sharing his wanderings over the sea, and aiding him with his counsel, till they reach Drepanum, in Sicily, where he dies, and is buried on Mount Eryx.
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
Anchises, a son of Capys and Themis, the daughter of Ilus. His descent is traced by Aeneas, his son (Hom. Il. xx. 208,&c.), from Zeus himself (Comp. Apollod. iii. 12.2 ; Tzetz. ad Lycoph. 1232) .Hyginus (Fab. 94) makes him a son of Assaracus and grandson of Capys. Anchises was related to the royal house of Troy and king of Dardanus on mount Ida. In beauty he equalled the immortal gods, and was beloved by Aphrodite, by whom he became the father of Aeneas (Hom. Il. ii. 820; Hes. Theog. 1008; Apollod. Hygin. ll. cc). According to the Homeric hymn on Aphrodite (45, &c.), the goddess had visited him in the disguise of a daughter of the Phrygian king Otreus. On parting from him, she made herself known, and announced to him that he would be the father of a son, Aeneas, but she commanded him to give out that the child was a son of a nymph, and added the threat that Zeus would destroy him with a flash of lightning if he should ever betray the real mother. When, therefore, on one occasion Anchises lost control over his tongue and boasted of his intercourse with the goddess, he was struck by a flash of lightning, which according to some traditions killed, but according to others only blinded or lamed him (Hygin. l. c.; Serv. ad Aen. ii. 648). Virgil in his Aeneid makes Anchises survive the capture of Troy, and Aeneas carries his father oil his shoulders from the burning city, that he might be assisted by his wise counsel during the voyage, for Virgil, after the example of Ennius, attributes prophetic powers to Anchises (Aen. ii. 687). According to Virgil, Anchises died soon after the first arrival of Aeneas in Sicily, and was buried on mount Eryx (Aen. iii. 710, v. 759, &c.). This tradition seems to have been firmly believed in Sicily, and not to have been merely an invention of the poet, for Dionysius of Halicarnassus (i. 53) states, that Anchises had a sanctuary at Egesta, and the funeral games celebrated in Sicily in honour of Anchises seem to have continued down to a late period (Ov. Fast. iii. 543). According to other traditions Anchises died and was buried in Italy (Dionys. i. 64 ; Strab. v.; Aurel. Vict. De Orig. Gent. Rom. 10, &c.). A tradition preserved in Pausanias (viii. 12.5) states, that Anchises died in Arcadia, and was buried there by his son at the foot of a hill, which received from him the name of Anchisia. There were, however, some other places besides which boasted of possessing the tomb of Anchises; for some said, that he was buried on mount Ida, in accordance with the tradition that he was killed there by Zeus (Eustath. ad Hom.), and others, that he was interred in a place on the gulf of Thermus near the Hellespont (Conon, 46). According to Apollodorus (iii. 12.2), Anchises had by Aphrodite a second son, Lyrus or Lyrnus, and Homer (Il. xiii. 429) calls Hippodameia the eldest of the daughters of Anchises, but does not mention her mother's name. An Anchises of Sicyon occurs in Il. xxiii. 296.
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
Anchisiades, a patronymic from Anchises, used to designate his son Aeneas (Hom. Il. xvii. 754; Virg. Aen. vi. 348), and, Echepolus, the son of Anchises of Sicyon. (Hom. Il. xxiii. 296.)
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