Listed 58 sub titles with search on: Mythology for wider area of: "ILIA Province WEST GREECE" .
EFYRA ILIAKI (Ancient city) ILIA
For the fifth labor, Eurystheus ordered Hercules to clean up King
Augeas' stables. Hercules knew this job would mean getting dirty and smelly, but
sometimes even a hero has to do these things. Then Eurystheus made Hercules' task
even harder: he had to clean up after the cattle of Augeas in a single day.
For the fifth labor, Eurystheus ordered Hercules to clean up King
Augeas' stables. Hercules knew this job would mean getting dirty and smelly, but
sometimes even a hero has to do these things. Then Eurystheus made Hercules' task
even harder: he had to clean up after the cattle of Augeas in a single day.
Every night the cowherds, goatherds and shepherds drove the thousands
of animals to the stables. Every night the cowherds, goatherds and shepherds drove
the thousands of animals to the stables.
Hercules went to King Augeas, and without telling anything about Eurystheus,
said that he would clean out the stables in one day, if Augeas would give him
a tenth of his fine cattle. Augeas couldn't believe his ears, but promised. Hercules
brought Augeas's son along to watch. First the hero tore a big opening in the
wall of the cattle-yard where the stables were. Then he made another opening in
the wall on the opposite side of the yard.
Next, he dug wide trenches to two rivers which flowed nearby. He turned the course
of the rivers into the yard. The rivers rushed through the stables, flushing them
out, and all the mess flowed out the hole in the wall on other side of the yard.
When Augeas learned that Eurystheus was behind all this, he
would not pay Hercules his reward. Not only that, he denied that he had even promised
to pay a reward. Augeas said that if Hercules didn't like it, he could take the
matter to a judge to decide.
The judge took his seat. Hercules called the son of Augeas to testify. The
boy swore that his father had agreed to give Hercules a reward. The judge ruled
that Hercules would have to be paid. In a rage, Augeas ordered both his own son
and Hercules to leave his kingdom at once. So the boy went to the north country
to live with his aunts, and Hercules headed back to Mycenae. But Eurystheus said
that this labour didn't count, because Hercules was paid for having done the work.
This text is cited July 2004 from Perseus Project URL bellow, which contains interesting hyperlinks
Eleius had a son Augeas. This Augeas had so many cattle and flocks of goats that actually most of his land remained untilled because of the dung of the animals. Now he persuaded Heracles to cleanse for him the land from dung, either in return for a part of Elis or possibly for some other reward. Heracles accomplished this feat too, turning aside the stream of the Menius into the dung. But, because Heracles had accomplished his task by cunning, without toil, Augeas refused to give him his reward, and banished Phyleus, the elder of his two sons, for objecting that he was wronging a man who had been his benefactor.
Heracles. 5. The stables of Augeas. Eurystheus imposed upon Heracles the task of cleaning the stables of Augeas in one day. Augeas was king of Elis, and extremely rich in cattle. Heracles, without mentioning the command of Eurystheus, went to Augeas, offering in one day to clean his stables, if he would give him the tenth part of the cattle for his trouble, or, according to Pausanias (v. i.7) a part of his territory. Augeas, believing that Heracles could not possibly accomplish what he promised, agreed, and Heracles took Phyleus, the son of Augeas, as his witness, and then led the rivers Alpheius and Peneius through the stables, which were thus cleaned in the time fixed upon. But Augeas, who learned that Heracles had undertaken the work by the command of Eurystheus, refused the reward, denied his promise, and declared that he would have the matter decided by a judicial verdict. Phyleus then bore witness against his father, who exiled him from Elis. Eurystheus declared the work thus performed to be unlawful, because Heracles had stipulated with Augeas a payment for it. (Apollod. ii. 5.5; Theocrit. xxv. 88, &c.; Ptolem. Heph. 5; Athen. x.; Schol. ad Pind. Ol. xi. 42.) At a subsequent time Hferacles, to revenge the faithlessness of Augeas, marched with an army of Argives and Tirynthians against Augeas, but in a narrow defile in Elis he was taken by surprise by Cteatus and Eurytus, and lost a great number of his warriors. But afterwards Heracles slew Cteatus and Eurytus, invaded Elis, and killed Augeas and his sons. After this victory, Heracles marked out the sacred ground on which the Olympian games were to be celebrated, built altars, and instituted the Olympian festival and games. (Apollod. ii. 7.2; Paus. v. 1.7. 3.1, &c., 4.1; viii. 15.2; Pind. Ol. xi. 25, &c., comp. v. 5, iii. 13, &c.)
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
OLYMPIA (Ancient sanctuary) ILIA
In the western Peloponnese, in a peaceful, idyllic valley, between Kronos Hill and the confluence of the rivers Alpheios and Kladeos, there flourished in ancient times one of the most important pan Hellenic sanctuaries: the Sanctuary of Olympia. At this Sanctuary, apart from rituals performed for healing, games called Olympic were also established from a very early period and, with the passage of time, attracted the attention of all the Greeks. With the Olympic Games, the ideal of noble rivalry found its complete expression and for many centuries forged the unity and peace of the Greek world. Hence the Sanctuary where they took place was recognized as one of the greatest pan Hellenic centers.
Heracles, being the eldest, matched his brothers, as a game, in a running-race, and crowned the winner with a branch of wild olive. Heracles of Ida, therefore, has the reputation of being the first to have held, on the occasion I mentioned, the games, and to have called them Olympic. So he established the custom of holding them every fifth year, because he and his brothers were five in number. Now some say that Zeus wrestled here with Cronus himself for the throne, while others say that he held the games in honor of his victory over Cronus. The record of victors include Apollo, who outran Hermes and beat Ares at boxing. It is for this reason, they say, that the Pythian flute-song is played while the competitors in the pentathlum are jumping; for the flute-song is sacred to Apollo, and Apollo won Olympic victories.
DYSPONTION (Ancient city) PYRGOS
Son of Oenomaus, founder of Dyspontium.
Dysponteus or Dysponteus (Dusponteus or Duspontios), according to Pausanias (vi. 22.6), a son of Oenomaus, but according to Stephanus of Byzantium (s. v. Duspontion), a son of Pelops, was believed to be the founder of the town of Dyspontium, in Pisatis.
LETRINI (Ancient city) PYRGOS
Son of Pelops, founds Letrini. (Paus. 6.22.8)
PISSA (Ancient city) ANCIENT OLYMPIA
The founder of the city, they say, was Pisus, the son of Perieres, the son of Aeolus. (Paus. 6.22.2)
PYLOS ILIAS (Ancient city) ILIA
Retires to Peloponnese, founds Pylos.
ARPINA (Ancient city) ANCIENT OLYMPIA
Founds city of Harpina.
YRMINI (Ancient city) ILIA
Brother of Augeas, father of Eurytus and Cteatus named Molionides after their mother Moline, share kingdom of Elis, marry daughters of Dexamenus, defeat Herakles, murdered by Herakles.
ILIS (Ancient city) ILIA
Acesius (Akesios), a surname of Apollo, under which he was worshipped in Elis, where he had a splendid temple in the agora. This surname, which has the same meaning as akestor and alexikakos, characterised the god as the averter of evil. (Paus. vi. 24.5).
Ammonia, a surname of Hara, under which she was worshipped in Elis. The inhabitants of Elis had from the earliest times been in the habit of consulting the oracle of Zeus Ammon in Libya. (Paus. v. 15.7)
Chamyne (Chamune), a surname of Demeter in Elis, which was derived either from the earth having opened (Chainein at that place to receive Pluto, or from one Chamynus, to whom the building of a temple of Demeter at Elis was ascribed. (Paus. vi. 21.1)
(Pan). The Greek god of flocks and shepherds, described as the
son of the Arcadian shepherd deity Hermes and Dryops, by others as the son of
Hermes and Penelope, and by still others as the offspring of Penelope by all the
suitors. The Homeric hymn describes him as delighting all the gods, and thus getting
his name. He was perfectly developed from his birth; and when his mother saw him
she ran away through fear; but Hermes carried him to Olympus, where all the gods
were delighted with him, especially Dionysus. He was originally only an Arcadian
god; and Arcadia was always the principal seat of his worship. From this country
his name and worship afterwards spread over other parts of Greece; but at Athens
his worship was not introduced until the time of the battle of Marathon. In Arcadia
he was the god of forests, pastures, flocks, and shepherds, and dwelt in grottoes,
wandered on the summits of mountains and rocks, and in valleys, either amusing
himself with the chase, or leading the dances of the nymphs. As the god of flocks,
both of wild and tame animals, it was his province to increase and guard them;
but he was also a hunter, and hunters owed their success or failure to him. The
Arcadian hunters used to scourge the statue of the god if they had been disappointed
in the chase. During the heat of midday he used to slumber, and was very indignant
when any one disturbed him. As the god of flocks, bees also were under his protection,
as well as the coast where fishermen carried on their pursuit. As the god of everything
connected with pastoral life, he was fond of music, and the inventor of the syrinx
or shepherd's flute, which he himself played in a masterly manner, and in which
he instructed others also, such as Daphnis. He is thus said to have loved the
poet Pindar, and to have sung and danced his lyric songs, in return for which
Pindar erected a sanctuary to him in front of his house.
Pan, like other gods who dwelt in forests, was dreaded by travellers,
to whom he sometimes appeared, and whom he startled with sudden awe or terror.
Thus, when Phidippides, the Athenian, was sent to Sparta to solicit its aid against
the Persians, Pan accosted him, and promised to terrify the barbarians if the
Athenians would worship him. Hence, sudden fright without any visible cause was
ascribed to Pan, and was called a Panic fear (panikon deima). He is further said
to have had a terrible voice, and by it to have frightened the Titans in their
fight with the gods. It seems that this feature--namely, his fondness of noise
and riot-- was the cause of his being considered the minister and companion of
Cybele and Dionysus. He was at the same time believed to be possessed of prophetic
powers, and to have even instructed Apollo in this art. While roaming in the forests,
he fell in love with the nymph Echo, by whom, or by Pitho, he became the father
of Iynx. His love of Syrinx, after whom he named his flute, is well known from
Ovid. Fir-trees (pitues) were sacred to him, since the nymph Pitys, whom he loved,
had been metamorphosed into that tree; and the sacrifices offered to him consisted
of cows, rams, lambs, milk, and honey. Sacrifices were also offered to him in
common with Dionysus and the nymphs. The various epithets which are given him
by the poets refer either to his singular appearance, or are derived from the
names of the places in which he was worshipped. The Romans identified with Pan
their own god Inuus, and also Faunus, which name is merely another form of Pan.
In works of art Pan is represented as a voluptuous and sensual being, with horns,
snub-nose, and goat's feet, sometimes in the act of dancing, and sometimes playing
on the syrinx. His attendant deities or demons were known as Panes or Panisci
(Paniskoi). Famous representations of Pan in sculpture are the so-called Barberini
Faun at Munich, the Dancing Pan at Naples, and the Pan (or Faun) of Praxiteles
at Rome, which suggested to Hawthorne his famous romance, The Marble Faun. In
English literature, besides this romance, Pan is the subject of Landor's Pan and
Pitys, Cupid and Pan, Buchanan's Pan, Browning's Pan and Luna, and Swinburne's
Pan and Thalassius.
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
Pan : Various WebPages
LETRINI (Ancient city) PYRGOS
Alphaea, Alpheaea, or Aalpeiusa (Alphaia, Alpheaia, or Alpheiousa, a surname of
Artemis, which she derived from the river god Alpheius, who loved her, and under
which she was worshipped at Letrini in Elis (Paus. vi. 22.5; Strab. viii.), and
in Ortygia. (Schol. ad Pind. Pyth. ii. 12, Nem. i. 3).
PISSA (Ancient city) ANCIENT OLYMPIA
Cordaca (Kordaka), a surname of Artemis in Elis, derived from an indecent dance called ko/rdac, which the companions of Pelops are said to have performed in honour of the goddess after a victory which they had won. (Paus. vi. 22.1)
HERAKLIA (Ancient city) ILIA
Son of Gargettus.
KYLLINI (Ancient city) ILIA
Pulydamas stripped Otus of Cyllene, comrade of Phyleides.
LOUVRO (Village) ANCIENT OLYMPIA
Founds temple of Aesculapius.
Perseus Project Index. Total results on 3/4/2001: 6 for Demaenetus.
PISSA (Ancient city) ANCIENT OLYMPIA
Perseus Project
Alcathous, (Alkathoos). The son of Pelops and Hippodamia, who obtained as his wife Evaechme, the daughter of Megareus, by slaying the Cithaeronian lion, and succeeded his father-in-law as king of Megara. He restored the walls of Megara, which is therefore sometimes called Alcathoe by the poets. In this work he was assisted by Apollo. The stone upon which the god used to place his lyre while he was at work was believed, even in late times, to give forth a sound, when struck, similar to that of a lyre.
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
Perseus Encyclopedia
Myrtilus, (Murtilos). Son of Hermes, by Cleobule or Myrto. He was the charioteer of Oenomaus, whose defeat by Pelops in the race was due to his treachery. When he demanded the reward that had been settled, the half of the realm of Oenomaus, Pelops threw him into the sea near Geraestus, in Euboea, and that part of the Aegean was thence called the Myrtoan Sea. He was placed among the stars as the constellation Auriga.
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
Myrtilus, Myrtilos : Perseus Project Index
Charioteer of Pelops, his tomb.
Chrysippus (Chrusippos). A son of Pelops, carried off by Laius. This circumstance became a theme with many ancient writers, and hence the story assumed different shapes, according to the fancy of those who handled it. The death of Chrysippus was also related in different ways. According to the common account, he was slain by Atreus, at the instigation of his step-mother, Hippodamia.
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
Chrysippus (Chrusippos), a son of Pelops by the nymph Axioche or by Danaiis (Plut. Parall.
Hist. Gr. et Rom. 33), and accordingly a stepbrother of Alcathous, Atreus, and
Thyestes. While still a boy, he was carried off by king Laius of Thebes, who instructed
him in driving a chariot (Apollod. iii. 5.5). According to others, he was carried
off by Theseus during the contests celebrated by Pelops (Hygin. Feb. 271); but
Pelops recovered him by force of arms. His step-mother Hippodamieia hated him,
and induced her solns Atreus and Thyestes to kill him; whereas, according to another
tradition, Chrysippus was killed by his either Pelops himself (Paus. vi. 20.4;
Hygin. Flb. 85; Schol. ad Thuc. i. 9). A second mythical Chrysippus is mentioned
by Apollodorus (ii. 1.5).
Hippalcmus, (Hippalkmos), the name of two mythical personages, the one a son of Pelops and Hippodameia, and the other an Argonaut. (Schol. ad Pind. Ol. i. 144; Hygin. Fab. 14.)
EFYRA ILIAKI (Ancient city) ILIA
Daughter of Augeias, mother of Thestalus by Herakles: Apollod. 2.7.8
PISSA (Ancient city) ANCIENT OLYMPIA
Hippodamia, (Hippodameia). A daughter of Oenomaus, king of Pisa,
in Elis, who married Pelops, son of Tantalus.
Hippodameia, Hippodamia : Perseus Project Index
YRMINI (Ancient city) ILIA
For the sons of Actor married twin sisters, the daughters of Dexamenus who was king at Olenus; Amphimachus was born to one son and Theronice, Thalpius to her sister Theraephone and Eurytus. (Paus. 5.3.3)
For the sons of Actor married twin sisters, the daughters of Dexamenus who was king at Olenus; Amphimachus was born to one son and Theronice (Paus. 5.3.3)
ARPINA (Ancient city) ANCIENT OLYMPIA
Daughter of Asopus, beloved by Ares, mother of Oenomaus.
Harpinna, a daughter of Asopus, from whom the town of Harpina or Harpinna in Elis was believed to have derived its name. (Paus. vi. 21.6.) She became by Ares the mother of Oenomaus. (v. 22.5.)
YRMINI (Ancient city) ILIA
Daughter of Epeus and Anaxiroe.
Hyrmine, (Hurmine), a daughter of Neleus, or Nycteus, or, according to others, of Epeius and Anaxiroe. She was the wife of Phorbas, and the mother of Augeas and Actor. (Schol. ad Apollon. Rhod. i. 173; Paus. v. 1.4; Eustath. ad Hom. p. 303.) The Argonaut Tiphys is likewise called a son of Phorbas and Hyrmine. (Hygin. Fab. 14.)
EFYRA ILIAKI (Ancient city) ILIA
Eleius (Eleios), a son of Poseidon and Eurydice, the daughter of Endymion, was king of the Epeians and father of Augeas. (Paus. v. 1.6, &c.)
Polyxenus came back safe from Troy and begat a son, Amphimachus. This name I think Polyxenus gave his son because of his friendship with Amphimachus, the son of Cteatus, who died at Troy. Amphimachus begat Eleius (Paus. 5.3.4)
Amphimachus begat Eleius, and it was while Eleius was king in Elis that the assembly of the Dorian army under the sons of Aristomachus took place, with a view to returning to the Peloponnesus. (Paus. 5.3.5)
PISSA (Ancient city) ANCIENT OLYMPIA
Oenomaus, (Oinomaos). King of Pisa in Elis, son of Ares and
father of Hippodamia. An oracle had warned him that he should perish by the hands
of his son-in-law; and as his horses were swifter than those of any other mortal,
he declared that all who came forward as suitors for Hippodamia's hand should
contend with him in a chariot-race, that whoever conquered should receive her,
and that whoever was conquered should suffer death. The race-course extended from
Pisa to the altar of Poseidon, on the Corinthian Isthmus. The suitor started with
Hippodamia in a chariot, and Oenomaus then hastened with his swift horses after
the lovers. He had overtaken and slain many a suitor, when Pelops, the son of
Tantalus, came to Pisa. Pelops bribed Myrtilus, the charioteer of Oenomaus, to
take out the linch-pins from the wheels of his master's chariot, and Pelops received
from Poseidon a golden chariot and horses of great swiftness. In the race which
followed, the chariot of Oenomaus broke down, and he fell out and was killed.
Thus Pelops obtained Hippodamia and the kingdom of Pisa.
There are some variations in this story, such as that Oenomaus
was himself in love with his own daughter, and for this reason slew her lovers.
Myrtilus also is said to have loved Hippodamia, and as she favoured the suit of
Pelops, she persuaded Myrtilus to take the linch-pins out of the wheels of her
father's chariot. As Oenomaus was breathing his last, he pronounced a curse upon
Myrtilus. This curse had its desired effect, for as Pelops refused to give to
Myrtilus the reward he had promised, or else because Myrtilus had attempted to
dishonour Hippodamia, Pelops thrust him down from Cape Geraestus. Myrtilus, while
dying, likewise pronounced a curse upon Pelops, which was the cause of all the
calamities that afterwards befell his house.The tomb of Oenomaus was shown on
the river Cladeus, in Elis. His house was destroyed by lightning, and only one
pillar of it remained standing.
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
Oenomaus : Various WebPages
Father of Oenomaus.
HERAKLIA (Ancient city) ILIA
Sanctuary of.
ILIS (Ancient city) ILIA
Acmenes (Akmenes), a surname of certain nymphs worshipped at Elis, where a sacred enclosure contained their altar, together with those of other gods. (Paus. v. 15.4)
Ionides (or Ioniades), a name borne by four nymphs believed to possess healing powers. They had a temple on the river Cytherus in Elis, and derived their name from a mythical Ion, a son of Gargettus, who was believed to have led a colony from Athens to those districts. The story undoubtedly arose from the existence of a mineral spring on the spot where their sanctuary stood. (Paus. vi. 22. Β§ 4; Strab. viii.)
PISSA (Ancient city) ANCIENT OLYMPIA
Suitor of Hippodamia, slain by Oenomaus.
According to the epic poem called the Great Eoeae the next after Marmax to be killed by Oenomaus was Alcathus, son of Porthaon; after Alcathus came Euryalus, Eurymachus and Crotalus. Now the parents and fatherlands of these I was unable to discover, but Acrias, the next after them to be killed, one might guess to have been a Lacedaemonian and the founder of Acriae. After Acrias they say that Oenomaus slew Capetus, Lycurgus, Lasius, Chalcodon and Tricolonus, who, according to the Arcadians, was the descendant and namesake of Tricolonus, the son of Lycaon. After Tricolonus there met their fate in the race Aristomachus and Prias, and then Pelagon, Aeolius and Cronius. Some add to the aforesaid Erythras, the son of Leucon, the son of Athamas, after whom was named Erythrae in Boeotia, and Eioneus, the son of Magnes the son of Aeolus.
Mares of Marmax.
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