Listed 55 sub titles with search on: Mythology for wider area of: "FTHIOTIDA Prefecture GREECE" .
AVES (Ancient city) ATALANTI
Twelfth king of Argos, son of Lynceus and Hypermnestra, grandson
of Danaus, and father of Acrisius and Proetus. When he informed his father of
the death of Danaus, he was rewarded with the shield of his grandfather, which
was sacred to Here. This shield performed various marvels, and the mere sight
of it could subdue a river.
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
The people of Abae say that they came to Phocis from Argos , and that the city got its name from Abas, the founder, who was a son of Lynceus and of Hypermnestra, the daughter of Danails (Paus. 10,35,1).
ELATIA (Ancient city) FTHIOTIDA
Son of Arcas, joint ruler of Arcadia, father of Stymphalus and Pereus, father of Ischys, founds Elatea, likenesses of.
Elatus, (Elatos). A son of Areas by Leaneira, Metaneira, or by the nymph Chrysopeleia. He was a brother of Azan and Apheidas, and king of Arcadia. By his wife Laodice he had four sons, Stymphalus, Aepytus, Cyllen, and Pereus. (Apollod. iii. 9.1, 10.3; Paus. viii. 4.2.) He is also called the father of Ischys (Pind. Pyth. iii. 31) and of Dotis. (Steph. Byz. s. v. Dotion.) He is said to have resided on mount Cyllene, and to have gone from thence to Phocis, where he protected the Phocians and the Delphic sanctuary against the Phlegyans, and founded the town of Elateia. (Paus. l. c., x. 34.3.) A statue of his stood in the market-place of Elateia, and another at Tegea. (Paus. x. 34.3, viii. 48.6.)
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
DRYOPIS (Ancient country) FTHIOTIDA
Dryops (Druops), a son of the river-god Spercheius, by the Danaid Polydora (Anton. Lib.
32), or, according to others, a son of Lycaon (probably a mistake for Apollo)
by Dia, the daughter of Lycaon, who concealed her new-born infant in a hollow
oak tree (drus; Schol. ad Apollon. Rhod. i. 1283; Tzetz. ad Lycoph. 480). The
Asinaeans in Messenia worshipped him as their ancestral hero, and as a son of
Apollo, and celebrated a festival in honour of him every other year. His heroum
there was adorned with a very archaic statue of the hero (Paus. iv. 34.6), He
had been king of the Dryopes, who derived their name from him, and were believed
to have occupied the country from the valley of the Spercheius and Thermopylae,
as far as Mount Parnassus. (Anton. Lib. 4; Hom. Hymn. vi. 34)
There are two other mythical personages of this name. (Hom. Il. xx.
454; Dict. Cret. iv. 7; Virg. Aen. x. 345)
HELLAS (Ancient city) FTHIOTIS
Son of Xuthus, a legendary eponymous hero, ancestor of the Achaeans, reigns in Thessaly.
Achaeus (Achaios), according to nearly all traditions a son of Xuthus and Creusa, and consequently a brother of Ion and grandson of Hellen. The Achaeans regarded him as the author of their race, and derived from him their own name as well as that of Achaia, which was formerly called Aegialus. When his uncle Aeolus in Thessaly, whence he himself had come to Peloponnesus, died, he went thither and made himself master of Phthiotis, which now also received from him the name of Achaia (Paus. vii. 1.2; Strab. viii.; Apollod. i. 7.3). Servius (ad Aen. i. 242) alone calls Achaeus a son of Jupiter and Pithia, which is probably miswritten for Phthia.
Achaei (Achaioi). One of the chief Hellenic races, and, according to tradition, descended from Achaeus, who was the son of Xuthus and Creusa, and grandson of Hellen. The Achaei originally dwelt in Thessaly, and from thence migrated to Peloponnesus, the whole of which became subject to them with the exception of Arcadia, and the country afterwards called Achaea. As they were the ruling nation in Peloponnesus in the heroic times, Homer frequently gives the name of Achaei to the collective Greeks. On the conquest of Peloponnesus by the Heraclidae and the Dorians, eighty years after the Trojan War, many of the Achaei under Tisamenus, the son of Orestes, left their country and took possession of the northern coast of Peloponnesus, then inhabited by Ionians, whom they expelled from the country, which was henceforth called Achaea. The expelled Ionians migrated to Attica and Asia Minor. The Achaei settled in twelve cities: Pellene, Aegira, Aegae, Bura, Helice, Aegium, Rhypae, Patrae, Pharae, Olenus, Dyme, and Tritaea. These twelve cities formed a league for mutual defence and protection. The Achaei had little influence in the affairs of Greece till the time of the successors of Alexander. In B.C. 281, the Achaei, who were then subject to the Macedonians, resolved to renew their ancient league for the purpose of shaking off the Macedonian yoke. This was the origin of the celebrated Achaean League, which did not, however, obtain much importance till B.C. 251, when Aratus united to it his native town, Sicyon. The example of Sicyon was followed by Corinth and many other towns in Greece, and the league soon became the chief political power in Greece. At length the Achaei declared war against the Romans, who destroyed the league, and thus put an end to the independence of Greece. Corinth, then the chief town of the league, was taken by the Roman general Mummius, in B.C. 146, and the whole of southern Greece made a Roman province under the name of Achaea
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Jan 2003 from The Perseus Project URL below, which contains interesting hyperlinks
DRYMEA (Ancient city) LOKRIDA
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KYNOS (Ancient city) FTHIOTIDA
Deucalion (Deukalion). A son of Prometheus and Clymene. He was king in Phthia,
and married to Pyrrha. When Zeus, after the treatment he had received from Lycaon,
had resolved to destroy the degenerate race of men who inhabited the earth, Deucalion,
on the advice of his father, built a ship, and carried into it stores of provisions;
and when Zeus sent a flood all over Hellas, which destroyed all its inhabitants,
Deucalion and Pyrrha alone were saved. After their ship had been floating about
for time days, it landed, according to the common tradition, on mount Parnassus;
others made it land on mount Othrys
in Thessaly, on mount Athos,
or even on Aetna in Sicily.
(Schol. ad Pind. Ol. ix. 64; Serv. ad Virg. Eclog. vi. 41; Hygin. Fab. 153.) These
differences in the story are probably nothing but local traditions; in the same
manner it was believed in several places that Deucalion and Pyhrra were not the
only persons that were saved. Thus Megarus, a son of Zeus, escaped by following
the screams of cranes, which led him to the summit of mount Gerania
(Pans. i. 40.1); and the inhabitants of Delphi
were said to have been saved by following the howling of wolves, which led them
to the summit of Parnassus, where they founded Lycoreia
(Paus. x. 6.2). When the waters had subsided, Deucalion offered up a sacrifice
to Zeus Phyxius, that is, the helper of fugitives, and thereupon the god sent
Hermes to him to promise that he would grant any wish which Deucalion might entertain.
Deucalion prayed that Zeus might restore mankind. According to the more common
tradition, Deucalion and Pyrrha went to the sanctuary of Themis, and prayed for
the same thing. The goddess bade therm cover their heads and throw the bones of
their mother behind them in walking from the temple. After some doubts and scruples
respecting the meaning of this command, they agreed in interpreting the bones
of their mother to mean the stones of the earth; and they accordingly threw stones
behind them, and from those thrown by Deucalion there sprang up men, and from
those of Pyrrha women. Deucalion then descended from Parnassus,
and built his first abode at Opus
(Pind. Ol. ix. 46), or at Cynus
(Strab. ix. p. 425; Schol. ad Pind. Ol. ix. 64), where in later times the tomb
of Pyrrha was shown. Concerning the whole story, see Apollod. i. 7.2; Ov. Met.
i. 260, & c. There was also a tradition that Deucalion had lived at Athens,
and the sanctuary of the Olympian Zeus there was regarded as his work, and his
tomb also was shewn there in the neighbourhood of the sanctuary (Paus. i. 18.8).
Deucalion was by Pyrrha the father of Hellen, Amphictyon, Protogeneia, and others.
Strabo (ix.) states, that near the coast of Phthiotis
there were two small islands of the name of Deucalion and Pyrrha.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited April 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Deucalion (Deukalion). The son of Prometheus and Clymene, or of Prometheus
and Pandora, and sometimes called the father, sometimes the brother of Hellen,
the reputed founder of the Greek nation. His home was Thessaly, from which, according
to general tradition, he was driven to Parnassus by a great deluge, which, however,
according to Aristotle occurred between Dodona and the Achelous. The Greek legend
respecting this memorable event is as follows: Deucalion was married to Pyrrha,
the daughter of Epimetheus and Pandora. When Zeus designed to destroy the brazen
race of men on account of their impiety, Deucalion, by the advice of his father,
made himself an ark (larnax), and, putting provisions into it, entered it with
his wife Pyrrha. Zeus then poured rain from heaven and inundated the greater part
of Greece, so that all the people, except a few who escaped to the lofty mountains,
perished in the waves. At the same time, the mountains of Thessaly were burst
through by the flood, and all Greece without the Isthmus, as well as all the Peloponnesus,
were overflowed. Deucalion was carried along the sea in his ark for nine days
and nights, until he reached Mount Parnassus. By this time the rain had ceased,
and, leaving his ark, he sacrificed to Zeus the flight-giver (Phuxios), who sent
Hermes, desiring him to ask what he would. His request was to have the earth replenished
with men. By the direction of Zeus, thereupon, he and his wife flung stones behind
them, and those which Deucalion cast became men, and those thrown by Pyrrha women;
from which circumstance the Greeks derived the name for "people" (laos)
from laas, "a stone".
This narrative restricts the general deluge to Greece proper,
perhaps originally to Thessaly; and it most incongruously represents others as
having escaped as well as Deucalion; while at the same time, it intimates that
he and his wife alone had been preserved in the catastrophe. The circumstance
of the ark is thought by some to be borrowed from the Mosaic account, and to have
been learned at Alexandria, for we elsewhere find the dove noticed. "The
mythologists," says Plutarch, "inform us that a dove let fly out of
the ark was to Deucalion a sign of bad weather if it came in again, of good weather
if it flew away. The sacrifice and the appearance of Hermes likewise strongly
remind us of Noah. The Latin writers take a different view of the deluge. According
to them it overspread the whole earth, and all animal life perished except Deucalion
and Pyrrha, whom Ovid, who gives a very poetical account of this great catastrophe,
conveys in a small boat to the summit of Parnassus; while others make Aetna or
Athos the mountain which yielded them a refuge. According to Ovid they consulted
the ancient oracle of Themis respecting the restoration of mankind, and received
the following response:"Depart from the fane, veil your heads, loosen your
girded vestments, and cast behind you the great bones of your parent". They
were at first horror-struck at such an act of impiety, but at length Deucalion
understood the words of the oracle as referring to the earth, the common mother
of all. Rationalizing mythologists make the story an allegory in which Deucalion
represents water (as if from deuo), and Pyrrha, fire (pur). The meaning of the
legend will then be, that when the passage through which the Peneus carries off
the waters that run into the vale of Thessaly, which is on all sides shut in by
lofty mountains, had been closed by some accident, they overflowed the whole of
its surface, till the action of subterranean fire opened a way for them. According
to this view of the subject, then, the deluge of Deucalion was merely a local
one; and it was not until the time of Ptolemy Philadelphus, when the Hebrew Scriptures
became known to the Greeks, that some features borrowed from the universal deluge
of Noah were incorporated into the story of the Thessalian flood.
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
TITHOREA (Ancient city) FTHIOTIDA
Son of Ornytion or of Poseidon, settles in Phocis, gives his name to part of Phocis, dwells at Tithorea, marries Antiope, buried with Antiope, his grave, his shrine, his name the Phocian watchword.
Phocus, Phokos: Perseus Project index
YAMPOLIS (Ancient city) ATALANTI
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ANTHILI (Ancient city) LAMIA
Amphictyonis (Amphiktuonis), a surname of Demeter, derived from Anthela, where she was worshipped under this name, because it was the place of meeting for the amphictyons of Thermopylae, and because sacrifices were offered to her at the opening of every meeting. (Herod. vii. 200 ; Strab. ix.)
TITHOREA (Ancient city) FTHIOTIDA
Archegetes. A surname of Asclepius, under which he was worshipped at Tithorea in Phocis. (Paus. x. 32.8.)
Echion. A son of Hermes and Antianeira at Alope. (Hygin. Fab. 14; Apollon. Rhod. i. 56.) He was a twin-brother of Erytus or Eurytus, together with whom he took part in the Calydonian hunt, and in the expedition of the Argonauts, in which, as the son of Hermes, he acted the part of a cunning spy. (Pind. Pyth. iv. 179; Ov. Met. viii. 311; comp. Orph. Argon. 134, where his mother is called Laothoe.) A third personage of this name, one of the giants, is mentioned by Claudian. (Gigant. 104.)
Antianeira, a daughter of Menelaus, and mother of the Argonauts Eurytus and Echiones, whom she bore to Hermes. (Apollon. Rhod. i. 56; Hygin. Fab. 14)
Hippasus. A son of Eurytus, was one of the Calydonian hunters. (Hygin. Fab. 173; Ov. Met. viii. 313.)
ALOPI (Ancient city) FTHIOTIDA
Son of Hermes and Antianira; took part in the Calydonian hunt and in the expedition of the Argonauts.
HELLAS (Ancient city) FTHIOTIS
Xuthus. A legendary hero, father of Ion, son of Hellen by a nymph Orseis, father of Achaeus and Ion, flees from Thessaly to Athens, father of Diomede, husband of Creusa, marries daughter of Erechtheus, settles in Aegialus.
Χuthus (Xouthos), σon of Hellen by the nymph Orseis, and a brother of Dorus and Aeolus. He was king of Peloponnesus, and the husband of Creusa, the daughter of Erechtheus, by whom he became the father of Achaeus and Ion. Others state that after the death of his father, Hellen, Xuthus was expelled from Thessaly by his brothers, and went to Athens, where he married the daughter of Erechtheus. After the death of Erechtheus, Xuthus, being chosen arbitrator, adjudged the kingdom to his eldest brother-in-law, Cecrops, in consequence of which he was expelled by the other sons of Erechtheus, and settled in Aegialus, in the Peloponnesus.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Jan 2003 from The Perseus Project URL below, which contains interesting hyperlinks
Creusa, a daughter of Erechtheus and Praxithea, was married to Xuthus, by whom she became the mother of Achaeus and Ion (Apollod. i. 7.3, iii. 15.1; Paus. vii. 1.1). She is also said to have been beloved by Apollo (Paus. i. 28.4), and Ion is called her son by Apollo, as in the "Ion" of Euripides.
OITI (Mountain) FTHIOTIDA
Amphissus (Amphissos), a son of Apollo and Dryope, is said to have been of extraordinary strength, and to have built the town of Oeta on the mountain of the same name. Here he also founded two temples, one of Apollo and the other of the Nymphs. At the latter, games were celebrated down to a late period. (Anton. Lib. 32.)
OPOUNDIA LOKRIS (Ancient area) FTHIOTIDA
OTHRYS (Mountain chain) STEREA HELLAS
TRACHIS (Ancient city) FTHIOTIDA
Hippasus. A son of Ceyx, king of Trachis, and the companion of Heracles in the war against Oechalia, was slain by Eurytus. (Apollod. ii. 7.7.)
DRYOPIS (Ancient country) FTHIOTIDA
Dryope. The daughter of King Dryops and beloved by Apollo, who, in order
to get possession of her, changed himself into a tortoise. Dryope took the creature
into her lap, whereupon it became a serpent. This sudden transformation frightened
away the companions of Dryope, thus leaving her alone with the god, who then accomplished
his purpose. Soon after she married Andraemon, but became by Apollo the mother
of Amphissus, who founded the town of Oeta and built there a shrine to his father.
Dryope was at last carried off by the wood-nymphs and became one of them.
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
Dryope. The daughter of Eurytus or Dryops, and half sister of Iole, Dryope
watched her father's animals on the mountain side of Oeta.
There she played with the Hamadryades, nymphs of the forest, and they taught her
how to sing and dance.
One day Apollo saw her and took a fancy to the young woman. He turned
himself into a tortoise and crept up in Dryope's lap. Then he transformed himself
into a serpent, which scared the nymphs off, so he could be alone with Dryope.
Not long after this Dryope married Andraemon, and she had a baby boy,
Amphissus, who was born with an almost unnatural strength. As a young man he built
a whole town, Oeta, and a temple to Apollo. When Dryope was praying in this temple
one day the Hamadryades came and took her away.
Where Dryope had stood the nymphs put a fountain and a poplar tree.
Amphissus built a temple to the Hamadryades where women were not allowed, and
games were held in their honour.
This text is cited Sept 2003 from the In2Greece URL below.
Daughter of Phylas, mother of Antiochus by Herakles.
HELLAS (Ancient city) FTHIOTIS
Antiope. A daughter of Aeolus, by whom Poseidon begot Boeotus and Hellen. (Hygin. Fab. 157 ; Diod. iv. 67, who calls the mother of these two heroes Arne.)
ALOPI (Ancient city) FTHIOTIDA
Alope, a daughter of Cercyon, who was beloved by Poseidon on account of her great
beauty, and became by him the mother of a son, whom she exposed immediately after
his birth. But a mare came and suckled the child until it was found by shepherds,
who fell into a dispute as to who was to have the beautiful kingly attire of the
boy. The case was brought before Cercyon, who, on recognising by the dress whose
child the boy was, ordered Alope to be imprisoned in order to be put to death,
and her child to be exposed again. The latter was fed and found in the same manner
as before, and the shepherds called him Hippothous. The body of Alope was changed
by Poseidon into a well, which bore the same name (Hygin. Fab. 187; Paus. i. 5.2;
Aristoph. Av. 533). The town of Alope, in Thessaly, was believed to have derived
its name from her (Pherecyd. ap. Steph. Byz. s. v. Alope, where, however, Philonides
speaks of an Alope as a daughter of Actor). There was a monument of Alope on the
road from Eleusis to Megara, on the spot where she was believed to have been killed
by her father (Paus. i. 39.3).
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
KYNOS (Ancient city) FTHIOTIDA
Cynus. The son of Hodoedocus and Laonome, grandson of Cynus, and great-grandson
of Opus, was a king of the Locrians, and married to Eriopis, by whom he became
the father of Aiax, who is hence called Oilides, Oiliades, and Aiax Oilei. Oileus
was also the father of Medon by Rhene. He is mentioned among the Argonauts.
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
Cynus (Kunos), a son of Opus, and father of Hodoedocus and Larymna, from whom Cynus in Locris derived its name. (Paus. ix. 23.4; Eustath. ad Hom. p. 277.)
Protogeneia seems to have been very familiar with local myths
of the Lokrians. The story as told by Mezger, after Bockh and Bossler, is as follows:
Deukalion and Pyrrha, grandchildren of Iapetos escape the deluge by taking refuge
on Parnasos. When the waters subsided, by the devices of Zeus, they descended
from the mountain to Opus, where, in consequence of an oracle of Zeus, they founded
the first town, and made the Stone people. To these belonged "the hundred
mothers" from whom the Lokrian nobles were descended, as, indeed, the prominence
of women among the Lokrians generally is a significant fact. The royal race to
which Epharmostos (Olympian victor) is supposed to have belonged traced their descent from Deukalion
and Pyrrha down to Lokros in the male line, and from his adopted son Opus in the
female. Lokros was the last of his house, and the race was about to die out with
him, but Zeus carried off Protogeneia, daughter of Opus of Elis, and granddaughter
of Protogeneia, daughter of Deukalion and Pyrrha; was united to her in the Mainalian
mountains, and brought her to the childless Lokros, her cousin, as his wife. Lokros
called the offspring of the younger Protogeneia after her father Opus, and gave
him the throne. The fame of Opus spread, and many settlers came to him, none dearer
than Menoitios.
PYRRA (Ancient city) FTHIOTIDA
Perseus Encyclopedia
DRYOPIS (Ancient country) FTHIOTIDA
A king of the Dryopes, who was attacked and slain by Heracles, because he had violated the sanctuary of Delphi. By his daughter Midea, Heracles became the father of Antiochus.
Laogoras, a king of the Dryopes, was allied with the Lapithae against Aegimius, but was slain by Heracles. (Apollod. ii. 7.
TRACHIS (Ancient city) FTHIOTIDA
Ceyx (Keux), lord of Trachis, was connected by friendship with Heracles. He was the father of Hippasus, who fell in battle fighting as the ally of Heracles (Apollod. ii. 7.6, &c.) According to others, Ceyx was a nephew of Heracles, who built for him the town of Trachis. Muller supposes that the marriage of Ceyx and his connexion with Heracles were subjects of ancient poems.
Alcyone. A daughter of Aeolus and Enarete or Aegiale. She was married to Ceyx, and lived so happy with him, that they were presumptuous enough to call each other Zeus and Hera, for which Zeus metamorphosed them into birds, alkuon and keux (Apollod. i. 7.3, &c.; Hygin. Fab. 65). Hyginus relates that Ceyx perished in a shipwreck, that Alcyone for grief threw herself into the sea, and that the gods, out of compassion, changed the two into birds. It was fabled, that during the seven days before, and as many after, the shortest day of the year, while the bird alkuon was breeding, there always prevailed calms at sea. An embellished form of the same story is given by Ovid (Met. xi. 410, &c.; comp. Virg. Georg. i. 399).
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
SPERCHIOS (River) FTHIOTIDA
Maliades(numphai), nymphs who were worshipped as the protectors of flocks and of fruit-trees. They are also called Melides or Epimelides. (Theocrit. i. 22, with Valck. note, xiii. 45; Eustath. ad Hom. p. 1963.) The same name is also given to the nymphs of the district of the Malians on the river Spercheius. (Soph. Philoct. 725.)
MALIAKOS GULF (Gulf) FTHIOTIDA
Concerning the Hyperborean people, neither the Scythians nor any other inhabitants of these lands tell us anything, except perhaps the Issedones. And, I think, even they say nothing; for if they did, then the Scythians, too, would have told, just as they tell of the one-eyed men. But Hesiod speaks of Hyperboreans, and Homer too in his poem The Heroes' Sons, if that is truly the work of Homer.
But the Delians say much more about them than any others do. They say that offerings wrapped in straw are brought from the Hyperboreans to Scythia; when these have passed Scythia, each nation in turn receives them from its neighbors until they are carried to the Adriatic sea, which is the most westerly limit of their journey; from there, they are brought on to the south, the people of Dodona being the first Greeks to receive them. From Dodona they come down to the Melian gulf, and are carried across to Euboea, and one city sends them on to another until they come to Carystus; after this, Andros is left out of their journey, for Carystians carry them to Tenos, and Tenians to Delos.
This extract is from: Herodotus. The Histories (ed. A. D. Godley, 1920), Cambridge. Harvard University Press. Cited Feb 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
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