Listed 100 (total found 104) sub titles with search on: Mythology for wider area of: "LEVADIA Province VIOTIA" .
ALALKOMENES (Ancient city) VIOTIA
Alalkomenes, a Boeotian autochthon, who was believed to have given the name to the Boeotian Alalcomenae, to have brought up Athena, who was born there, and to have been the first who introduced her worship. (Paus. ix. 33. Β§ 4.) According to Plutarch (De Dacdal. Fragm. 5), he advised Zeus to have a figure of oak-wood dressed in bridal attire, and carried about amidst hymeneal songs, in order to change the anger of Hera into jealousy. The name of the wife of Alalcomenes was Athenas and that of his son, Glaucopus, both of which refer to the goddess Athena. (Steph. Byz. s. v. Alalkomenion; Paus. ix. 3. Β§ 3; )
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
DAVLIS (Ancient city) VIOTIA
Philomela: Daughter of Pandion, outraged by Tereus, changed into swallow. Procne: Daughter of Pandion by Zeuxippe, wife of Tereus, brings image of Athena from Athens to Daulis, kills her son Itys, and serves him up to Tereus, pursued by Tereus and turned into a nightingale, Procne and Philomela transformed into swallow and nightingale.
Son of Tereus and Procne, murdered by Procne and Philomela and served up by his mother to his father.
KORONIA (Ancient city) VIOTIA
Priestess of Athena, turned to stone, fire placed daily on her altar.
ORCHOMENOS (Archaeological site) VIOTIA
Phrixus, (Phrixos). A son of Athamas and Nephele and brother of Helle. In consequence of the intrigues of his stepmother, Ino, he was to be sacrificed to Zeus; but Nephele rescued her two children, who rode away through the air upon the ram with the golden fleece, the gift of Hermes. Between Sigeum and the Chersonesus, Helle fell into the sea which was called after her the Hellespont; but Phrixus arrived in safety in Colchis, the kingdom of Aeetes, who gave him his daughter Chalciope in marriage. Phrixus sacrificed the ram, which had carried him, to Zeus Phyxius or Laphystius, and gave its fleece to Aeetes, who fastened it to an oak-tree in the grove of Ares. This fleece was afterwards carried away by Iason and the Argonauts. By Chalciope Phrixus became the father of Argus, Melas, Phrontis, Cytisorus, and Presbon. Phrixus either died of old age in the kingdom of Aeetes, or was killed by Aeetes in consequence of an oracle, or returned to Orchomenus, in the country of the Minyans.
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
Helle, a daughter of Athainas and Nephele, and sister of Phrixus. (Apollod. i.
9.1; Apollon. Rhod. i. 927; Ov. Fast. iv. 909, Met. xi. 195.) When Phrixus was
to be sacrificed, Nephele rescued her two children, who rode away through the
air upon the ram with the golden fleece, the gift of Hermes, but, between Sigeium
and the Chersonesus, Helle fell into the sea, which was hence called the sea of
Helle (Hellespont; Aeschyl. Pers. 70, 875). Her tomb was shown near Pactya, on
the Hellespont. (Herod. vii. 57)
Biadike, or, as some MSS. call her, Demodice, the wife of Creteus, who on account of her love for Phrixus meeting with no return, accused him before Athamas. Athamas therefore wanted to kill his son, but he was saved by Nephele. (Hygin. Poet. Astr. ii. 20; Schol. ad Pind. Pyth. iv. 288)
ORCHOMENOS (Archaeological site) VIOTIA
ALIARTOS (Ancient city) VIOTIA
Haliartus, (Haliartos), a son of Thersander, and grandson of Sisyphus, was believed to have founded the town of Haliartus in Boeotia. He is further said to have been adopted with Coronus by Athamas, a brother of Sisyphus. (Paus. ix. 34. 5; Eustath. ad Hom. p. 268.)
ASPLIDON (Ancient city) VIOTIA
Aspledon, a son of Poseidon and the nymph Mideia (Chersias, ap. Paus. ix. 38.6); according to others, he was a son of Orchomenus and brother of Clymenus and Amphidicus (Steph. Byz. s. v. (Aspledon), or a son of Presbon and Sterope (Eustath. ad Hom.). He was regarded as the founder of Aspledon, an ancient town of the Minyans in Boeotia.
CHERONIA (Ancient city) VIOTIA
Chaeron (Chairon), a son of Apollo and Thero, the daughter of Phydas, is the mythical founder of Chaeroneia in Boeotia. (Paus. ix. 40.3; Steph. Byz. s. v. Chaironeia; Plut. Sulla, 17.)
KORONIA (Ancient city) VIOTIA
Coronus, a son of Thersander, grandson of Sisyphus, and founder of Coroneia. (Paus. ix. 34.5)
VOULIS (Ancient city) VIOTIA
Bulon (Boulon), the founder of the town of Bulis in Phocis. (Paus. x. 37.2; Steph.
Byz. s. v. Bonlis.)
ORCHOMENOS (Archaeological site) VIOTIA
Son of Chryses, king of Orchomenus, builds treasury for his wealth, his grave.
Chryses, a son of Poseidon and Chrysogeneia, and father of Minyas. (Paus. ix. 36.3)
ELIKON (Mountain) VIOTIA
The mother of Muses
One of the nine Muses, Calliope was the Muse of epic poetry, and was
pictured with a tablet and stylus, or with a scroll.
She had many children by different gods: Carybantes by Zeus, Hymen,
Ialemus and Linus by Apollo, Rhesus by the river Strymon, the Sirens, Orpheus
and Oeagrus. All of these children, except Rhesus, had to do with music or poetry.
Calliope had a special weakness for Achilles, and taught him how to
entertain and enhance the morals of his friends by singing at their feasts.
When Aphrodite and Persephone argued who would get Adonis, Calliope
was called in by Zeus as mediator. Her decision was that each goddess would be
with him a certain part of the year.
This text is cited Sept 2003 from the In2Greece URL below.
Muses, Muse: Perseus Project
LEFYSTION (Mountain) LEVADIA
Charops, bright-eyed or joyful-looking, a surname of Heracles, under which he had a statue near mount Laphystion on the spot where he was believed to have brought forth Cerberus from the lower world. (Paus. ix. 34. Β§ 4.) There are also two mythical beings of this name. (Hom. Od. xi. 427; Hom. Hymn. in Merc. 194; Hygin. Fab. 181.)
Laphystius (Laphustios). A surname of Zeus, which was derived either from Mount Laphystius in Boeotia, or from the verb laphussein, to flee, so that it would be synonymous with phuxios: a third opinion is, that it signified " the voracious," in reference to the human sacrifices which were offered to him in early time. (Paus. i. 24.2, ix. 34.4.)
Laphystius. A surname of Dionysus, from the Boeotian mountain Laphystius, whence the female Bacchantes were called, in the Macedonian dialect, Laphystiae. (Tzetz. ad Lycoph. 1236)
LEVADIA (Ancient city) VIOTIA
Hercyna, (Herkuna), a divinity of the lower world, respecting whom the following
tradition is related. She was a daughter of Trophonius, and once while she was
playing with Cora, the daughter of Demeter in the grove of Trophonius, near Lebadeia
in Boeotia, she let a goose fly away, which she carried in her hand. The bird
flew into a cave, and concealed itself under a block of stone. When Cora pulled
the bird forth from its hiding place, a well gushed forth from under the stone,
which was called Hercvna. On the bank of the rivulet a temple was afterwards erected,
with the statue of a maiden carrying a goose in her hand; and in the cave there
were two statues with staves surrounded by serpents, Trophonius and Hercyna, resembling
the statues of Asclepius and Hygeia. (Paus. ix. 39.2.) Hercyna founded the worship
of Demeter at Lebadeia, who hence received the surname of Hercyna. (Lycoph. 153,
with the note of Tzetzes.) Hercyna was worshipped at Lebadeia in common with Zeus,
and sacrifices were offered to both in common. (Liv. xlv. 27.)
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
ORCHOMENOS (Archaeological site) VIOTIA
Acidalia a surname of Venus (Virg. Aen. i. 720), which according to Servius was derived from the well Acidalius near Orchomenos, in which Venus used to bathe with the Graces; others connect the name with the Greek akides, i. e. cares or troubles.
Agrionius (Agrionios), a surname of Dionysus, under which he was worshipped at Orchomenus in Boeotia, and from which his festival Agrionia in that place derived its name.
Son of Athamas and Ino, killed by his father in a fit of madness.
Argus, the builder of the Argo, the ship of the Argonauts, was according to Apollodorus (ii. 9.1, 16), a son of Phrixus. Apollonius Rhodius (i. 112) calls him a son of Arestor, and others a son of Hestor or Polybus (Schol. ad Apollon. Rhod. i. 4, ad Lycophr. 883; Hygin. Fab. 14; Val. Flacc. i. 39, who calls him a Thespian). Argus, the son of Phrixus, was sent by Aeetes, his grandfather, after the death of Phrixus, to take possession of his inheritance in Greece. On his voyage thither he suffered shipwreck, was found by Jason in the island of Aretias, and carried back to Colchis (Apollon. Rhod. ii. 1095, &c.; Hygin. Fab. 21). Hyginus (Fab. 3) relates that after the death of Phrixus, Argus intended to flee with his brothers to Athamas.
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
A son of Poseidon or Athamas and Themisto, was the father of Erythrus and Euippe. (Paus. vi. 21.7, ix. 34. 5; Hygin. Fab. 157; Apollod. i. 9.2.)
Leucon. The son of Poseidon or Athamas and Themisto, and father
of Erythrus and Evippe.
Leucon, Leukon : Perseus Project Index
Trophonius (Trophonios) and Agamedes (Agamedes). The sons of Erginus of
Orchomenus, legendary heroes of architecture. Many important buildings were attributed
to them, among others the Temple of Apollo at Delphi, that of Poseidon at Mantinea,
the thalamos of Alcmene in Thebes, the treasuries of Augeas in Elis, and Hyrieus
in Boeotian Hyria. In the last named they inserted one stone so cleverly that
it could be easily removed from the outside and the treasure stolen by night.
But on one occasion, when Agamedes was caught in the trap laid by Hyrieus to discover
the thief, Trophonius, to save himself from being betrayed as his brother's accomplice,
cut off the head of Agamedes. Being pursued, however, by the king, he was swallowed
up in the earth at Lebadea, and by the command of Apollo a cult and an oracle
were dedicated to him as Zeus Trophonius.
The oracle was situated in a subterranean chamber, into which,
after various preparatory rites, including the nocturnal sacrifice of a ram and
the invocation of Agamedes, the inquirers descended to receive, under circumstances
of a mysterious nature, a variety of revelations, which were afterwards taken
down from their lips and duly interpreted. The descent into the cave, and the
sights which there met the eye, were so awe-inspiring that the popular belief
was that no one who visited the cave ever smiled again; and it was proverbially
said of persons of grave and serious aspect that they had been in the cave of
Trophonius--a phrase that has passed into modern literature as a classic allusion.
According to another story the brothers, after the completion
of the Delphic temple, asked Apollo for a reward, and he promised they should
have on the seventh day the best thing that could be given to man; and on that
day they both died a peaceful death.
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
Agamedes, a son of Stymphalus and great-grandson of Arcas (Paus. viii. 4.5, 5.3). He was father of Cercyon by Epicaste, who also brought to him a step-son, Trophonius, who was by some believed to be a son of Apollo. According to others, Agamedes was a son of Apolio and Epicaste, or of Zeus and Iocaste, and father of Trophonius. The most common story however is, that he was a son of Erginus, king of Orchomenus, and brother of Trophonius. These two brothers are said to have distinguished themselves as architects, especially in building temples and palaces. Among others, they built a temple of Apollo at Delphi, and a treasury of Hyrieus, king of Hyria in Bocotia (Paus. ix. 37.3; Strab. ix.). The scholiast on Aristophanes (Nub. 508) gives a somewhat different account from Charax, and makes them build the treasury for king Augeias. The story about this treasury in Pausanias bears a great resemblance to that which Herodotus (ii. 121) relates of the treasury of the Egyptian king Rhampsinitus. In the construction of the treasury of Hyrieus, Agamedes and Trophonius contrived to place one stone in such a manner, that it could be taken away outside, and thus formed an entrance to the treasury, without any body perceiving it. Agamedes and Trophonius now constantly robbed the treasury; and the king, seeing that locks and seals were uninjured while his treasures were constantly decreasing, set traps to catch the thief. Agamnedes was thus ensnared, and Trophonius cut off his head to avert the discovery. After this, Trophonius was immediately swallowed up by the earth. On this spot there was afterwards, in the grove of Lebadeia, the so-called cave of Agamedes with a column by the side of it. Here also was the oracle of Trophonius, and those who consulted it first offered a ram to Agamedes and invoked him (Paus. ix. 39.4). A tradition mentioned by Cicero (Tusc. Quaest. i. 47; comp. Plut. De consol. ad Apollon. 14), states that Agamedes and Trophonius, after having built the temple of Apollo at Delphi, prayed to the god to grant them in reward for their labour what was best for men. The god promised to do so on a certain day, and when the day came, the two brothers died. The question as to whether the story about the Egyptian treasury is derived from Greece, or whether the Greek story was an importation from Egypt, has been answered by modern scholars in both ways; but Muller has rendered it very probable that the tradition took its rise among the Minyans, was transferred from them to Augeias, and was known in Greece long before the reign of Psammitichus, during which the intercourse between the two countries was opened.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Sep 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Eteocles (Eteokles), a son of Andreus and Evippe, or of Cephisus, who was said to have been the first that offered sacrifices to the Charites at Orchomenos, in Boeotia. (Paus. ix. 34.5, 35.1; Theocrit. xvi. 104; Schol. ad Pind. Ol. xiv. 1)
PANOPEFS (Ancient city) CHERONIA
Euphemus, (Euphemos). Son of Poseidon and Europa, daughter of Tityus, husband of
Laonome, the sister of Heracles. His father conferred on him the gift of moving
so swiftly over the sea that his feet remained dry. He was originally one of the
Minyae of Panopeus in Phocis, but afterwards settled on the promontory of Taenarum
in Laconia, and took part in the Calydonian hunt and the expedition of the Argonauts.
When the Argonauts came to the lake of Triton, Triton gave Eumolpus a clod of
earth, and Medea prophesied that if he threw this into the entrance of the lower
world at Taenarum, his descendants of the tenth generation would be masters of
Libya. The clod, however, was lost in the island of Thera, and his descendants
were compelled to hold possession of this island, from which at length, in the
seventeenth generation, Battus came forth and founded Cyrene in Libya.
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
Euphemus, (Euphemos), a son of Poseidon by Europe, the daughter of Tityus, or by Mecionice or Oris, a daughter of Orion or Eurotas. (Schol. ad Pind. Pyth. iv. 15; Tzetz. Chil. ii. 43.) According to the one account he was an inhabitant of Panopeus on the Cephissus in Phocis, and according to the other of Hyria in Boeotia, and afterwards lived at Taenarus. By a Lemnian woman, Malicha, Malache, or Lamache, he became the father of Leucophanes (Schol. ad Pind. Pyth. iv. 455; Tzetz. ad Lycoph. 886); but he was married to Laonome, the sister of Heracles. Euphemus was one of the Calydonian hunters, and the helmsman of the vessel of the Argonauts, and, by a power which his father had granted to him, he could walk on the sea just as on firm ground. (Apollon. Rhod. i. 182.) He is mentioned also as the ancestor of Battus, the founder of Cyrene, and the following story at once connects him with that colony. When the Argonauts carried their ship through Libya to the coast of the Mediterranean, Triton, who would not let them pass without shewing them some act of friendship, offered them a clod of Libyan earth. None of the Argonauts would accept it; but Euphemus did, and with the clod of earth he received for his descendants the right to rule over Libya. Euphemus was to throw the piece of earth into one of the chasms of Taenaron in Peloponnesus, and his descendants, in the fourth generation, were to go to Libya and take it into cultivation. When, however, the Argonauts passed the island of Calliste, or Thera, that clod of earth by accident fell into the sea, and was carried by the waves to the coast of the island. The colonization of Libya was now to proceed from Thera, and although still by the descendants of Euphemus, yet not till the seventeenth generation after the Argonauts. The seventeenth descendant of Euphemus was Battus of Thera. (Pind. Pyth. iv. 1, &c.; Apollon. Rhod. ii. 562; Hygin. Fab. 14, 173; Herod. iv. 150.) According to Apollonius Rhodius (iv. 1755), the island of Thera itself had arisen from the clod of earth, which Euphemus purposely threw into the sea. Euphemus was represented on the chest of Cypselus as victor, with a chariot and two horses. (Paus. v. 17.4.) There are two other mythical personages of this name. (Anton. Lib. 8; Hom. Il. ii. 846.)
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
PARNASSOS (Mountain) VIOTIA
Father of Autolycus.
Menippe. A daughter of Orion , who offered to die with her sister
Metioche, when a pestilence was raging in Boeotia, and the oracle demanded the
sacrifice of two virgins. They were changed into comets by Pluto and Persephone,
and had a sanctuary near Orchomenus.
Daughter of Orion.
Eupheme, the nurse of the Muses, of whom there was a statue in the grove of the Muses near Helicon. (Paus. ix. 29.3)
ORCHOMENOS (Archaeological site) VIOTIA
Alcathoe or Alcithoe (Alkathoe or Alkithoe), a daughter of Minyas, and sister of Leucippe
and Arsippe. Instead of Arsippe, Aelian calls the latter Aristippa, and Plutarch
Arsinoe. At the time when the worship of Dionysus was introduced into Boeotia,
and while the other women and maidens were revelling and ranging over the mountains
in Bacchic joy, these two sisters alone remained at home, devoting themselves
to their usual occupations, and thus profaning the days sacred to the god. Dionysus
punished them by changing them into bats, and their work into vines. (Ov. Met.
iv. 1-140, 390-415.) Plutarch, Aelian, and Antoninus Liberalis, though with some
differences in the detail, relate that Dionysus appeared to the sisters in the
form of a maiden, and invited them to partake in the Dionysiac mysteries. When
this request was not complied with, the god metamorphosed himself successively
into a bull, a lion, and a panther, and the sisters were seized with madness.
In this state they were eager to honour the god, and Leucippe, who was chosen
by lot to offer a sacrifice to Dionysus, gave up her own son Hippasus to be torn
to pieces. In extreme Bacchic frenzy the sisters now roamed over the mountains,
until at last Hermes changed them into birds. Plutarch adds that down to his time
the men of Orchomenos descended from that family were called psoloeis, that is,
mourners, and the women oleiai or aioleiai, that is, the destroyers. In what manner
the neglect of the Dionysiac worship on the part of Alcathoe and her sister was
atoned for every year at the festival of the Agrionia.
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
Helara (Helare), a daughter of Orchomenus, became by Zeus the mother of Tityus, hut the god, from fear of Hera, concealed her under the earth. (Apollod. i. 4.1; Apollon. Rhod. i. 762; Strab. ix.)
Elara, a daughter of Orchomenus or Minyas, who became by Zeus the mother of the giant Tityus; and Zeus, from fear of Hera, concealed her under the earth. (Apollod. i. 4.1 ; Apollon. Rhod. i. 762; Eustath. ad Hom.; Muller, Orchom., 2d. edit.)
Eurycleia, (Eurukleia). According to a Thessalian tradition, a daughter of Athamas and Themisto, and the wife of Melas, by whom she became the mother of Hyperes. (Schol. ad Pind. Pyth. iv. 221.)
PARNASSOS (Mountain) VIOTIA
Chione, a daughter of Daedalion, who was beloved by Apollo and I ermes on account of her beauty. She gave birth to twins, Autolycus and Philammon, the former a son of Hermes and the latter of Apollo. She was killed by Artemis for having found fault with the beauty of that goddess, and her father in his grief threw himself from a rock of Parnassus, but in falling he was changed by Apollo into a hawk. Chione is also called Philonis. (Ov. Met. xi. 300, &c.; Hygin. Fab. 200)
(not Protogonia), Daughter of Deucalion and Pyrrha, mother of Aethlius by Zeus.
Protogeneia. A daughter of Deucalion and Pyrrha. (Apollod. i. 7.2) She was married to Locrus, but had no children ; Zeus, however, who carried her off, became by her, on mount Maenalus in Arcadia, the father of Opus. (Schol. ad Pind. Ol. ix. 8.5; Schol. ad Apollon. Rhod. iv. 1780) According to others she was not the mother, but a daughter of Opus. (Schol. ad Pind. l. c.) Endymion also is called a son of Protogeneia. (Conon, Narrat. 14.)
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
ALALKOMENES (Ancient city) VIOTIA
Alalkomenia, one of the daughters of Ogyges, who as well as her two sisters, Thelxionoea and Aulis, were regarded as supernatural beings, who watched over oaths and saw that they were not taken rashly or thoughtlessly. Their name was Praxidikai, and they had a temple in common at the foot of the Telphusian mount in Boeotia. The representations of these divinities consisted of mere heads, and no parts of animals were sacrificed to them, except heads. (Paus. ix. 33. Β§ 2, 4; Panyasis, ap. Steph. Byz. s. v. Tremile; Suid. s. v. Praxidike; MΓΌller, Orchom. p. 128, &c.)
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited April 2005 from The Perseus Project URL below, which contains interesting hyperlinks
AMVROSSOS (Ancient city) VIOTIA
Ambryssus (Ambrussos), the mythical founder of the town of Ambryssus or Amphryssus in Phocis. (Paus. 10,36,3).
ANTIKYRA (Ancient city) VIOTIA
Son of Minyas, gave his name to the city which later changed it to Apollonias or
As the story goes, the god Apollo gave Cyparissus a pet deer, which followed him everywhere. One day, Cyparissus was practicing throwing his javelin, while his deer slept in some underbrush. He missed his target and hit the deer, killing it. Cyparissus was so upset for his loss, he asked the gods to make it so he could mourn forever, and Apollo turned him into a Cypress tree.
Cyparissus, (Kuparissos), a youth of Cea, a son of Telephus, was beloved by Apollo and Zephyrus or Silvanus. When he had inadvertently killed his favourite stag, he was seized with immoderate grief, and metamorphosed into a cypress. (Ov. Met. x. 120, &c.; Serv. ad Aen. iii. 64, 680, Eclog. x. 26, Georg. i. 20.) Another Cyparissus is mentioned by Eustathius. (Ad Hom. Il. ii. 519.)
killed his favorite stag, was seized with immoderate grief and metamorphosed into
a cypress.
They say that in days of old the name of the city was Cyparissus, and that Homer in the list of Phocians1 was determined to call it by this name, although it was called Anticyra in Homer's day, because Anticyreus was a contemporary of Heracles. (Paus. 10.36.5)
DAVLIS (Ancient city) VIOTIA
Nymph, daughter of Cephisus.
LEVADIA (Ancient city) VIOTIA
Nymph, mother of Aspledon by Poseidon.
Lebadus;Gives his name to Lebadea. Laonice; Wife of Lebadus.
ORCHOMENOS (Archaeological site) VIOTIA
Son of Minyas, king of Orchomenus in Boeotia.
YITTOS (Ancient city) ORCHOMENOS
An Argive, slays Molurus and settles in Boeotia.
Tereus. A son of Ares and king of the Thracians in Daulis. He afterwards reigned in Phocis. Pandion, king of Attica, who had two daughters, Philomela and Procne, called in the assistance of Tereus against some enemy, and gave him his daughter Procne in marriage. Tereus became by her the father of Itys, and then concealed her in the country, that he might dishonour her sister Philomela, whom he deceived by saying that Procne was dead. At the same time he deprived Philomela of her tongue. Philomela, however, soon learned the truth, and made it known to her sister by a few words which she wove into a peplus. Procne thereupon killed her own son Itys, and served up the flesh of the child in a dish before Tereus. She then fled with her sister. Tereus pursued them with an axe, and when the sisters were overtaken they prayed to the gods to change them into birds. Procne, accordingly, became a nightingale, Philomela a swallow, and Tereus a hoopoe. According to some, Procne became a swallow, Philomela a nightingale, and Tereus a hawk. It is clear that this story is a development of the older myth about Aedon, daughter of Pandareus, and that the plaintive song of the nightingale had much to do with its origin.
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
Procne (Prokne). A daughter of the Athenian king Pandion and Zeuxippe, sister of Philomela. She was given in marriage by her father to the Thracian prince Tereus, in Daulis near Parnassus, in return for assistance given him in war. Tereus became by her the father of Itys. Pretending that his wife Procne was dead, Tereus brought her sister Philomela from Athens, and ravished her on the way. He then cut out her tongue that she might be unable to inform against him, and concealed her in a grove on Parnassus; but the unfortunate girl contrived to inform her sister of what had happened by a robe, into which she ingeniously wove the story of her fate. Taking the opportunity of a feast of Dionysus in Parnassus, Procne went in quest of her sister, and agreed with her on a bloody revenge. They slew the boy Itys, and served him up to his father to eat. When Tereus learned the outrage, and was on the point of slaying the sisters, the gods changed him into a hoopoe or hawk, Procne into a nightingale, and Philomela into a swallow, or (according to another version) Procne into a swallow, and Philomela into a nightingale.
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
Tereus and Procne, Prokne : Perseus Project
ORCHOMENOS (Archaeological site) VIOTIA
Andreus; son of the river Peneius, was the first to settle here, and after him the land Andreis was named. Euippe; daughter of Leucon, wife of Andreus.
Andreus, a son of the river-god Peneius in Arcadia, from whom the district about Orchomenos in Boeotia was called Andreis (Paus. ix. 34.5). In another passage (x. 13.3) Pausanias speaks of Andreus (it is, however, uncertain whether he means the same man as the former) as the person who first colonized Andros. According to Diodorus (v. 79) Andreus was one of the generals of Rhadamanthys, from whom he received the island afterwards called Andros as a present. Stephanus of Byzantium, Conon (41), and Ovid (Met. xiv. 639), call this first colonizer of Andros, Andrus and not Andreus.
Athamas; son of Aeolus, rules over Boeotia, settles on Mt. Laphystius, dwells in Athamantian plain. Ino; daughter of Cadmus, second wife of Athamas, plots death of Phrixus and causes famine at Orchomenus, plots against her stepchildren, leaps with her son Melicertes into sea, becomes a sea-goddess called Leucothoe, nurses Dionysus in cave at Brasiae, rears Dionysus as a girl, festival, place sacred to her, sanctuary and oracle, sacrifices offered to her annually, shrine, water of Ino, driven mad by Hera, throws her son Melicertes into a boiling cauldron.
brother of Sisyphus, husband of Ino, marries Themisto, father of Leucon, of Phrixus, and of Ptous
driven mad by Hera, hunts and kills his son Learchus as a deer, purposes to sacrifice Phrixus and Helle, lays hands on his son Melicertes.
Athamas, a son of Aeolus and Enarete, the daughter of Deimachus. He was thus a
brother of Cretheus, Sisyphus, Salmoneus, &c. (Apollod. i. 7.3). At the command
of Hera, Athamas married Nephele, by whom he became the father of Phrixus and
Helle. But he was secretly in love with the mortal Ino, the daughter of Cadmus,
by whom he begot Learchus and Melicertes, and Nephele, on discovering that Ino
had a greater hold on his affections than herself, disappeared in her anger. Misfortunes
and ruin now came upon the house of Athamas, for Nephele, who had returned to
the gods, demanded that Athamas should be sacrificed as an atonement to her. Ino,
who hated the children of Nephele and endeavoured to destroy them, caused a famine
by her artifices, and when Athamas sent messengers to Delphi to consult the oracle
about the means of averting famine, Ino bribed them, and the oracle they brought
back declared, that Phrixus must be sacrificed. When the people demanded compliance
with the oracle, Nephele rescued Phrixus and Helle upon the ram with the golden
fleece, and carried them to Colchis. Athamas and Ino drew upon themselves the
anger of Hera also, the cause of which is not the same in all accounts (Apollod.
iii. 4.3; Hygin. Fab. 2). Athamas was seized by madness (comp. Cic. Tusc. iii.
5, in Pison. 20), and in this state he killed his own son, Learchus, and Ino threw
herself with Melicertes into the sea. Athamas, as the murderer of his son, was
obliged to flee from Boeotia. He consulted the oracle where he should settle.
The answer was, that he should settle where he should be treated hospitably by
wild beasts. After long wanderings, he at last came to a place where wolves were
devouring sheep. On perceiving him, they ran away, leaving their prey behind.
Athamas recognized the place alluded to in the oracle, settled there, and called
the country Athamania, after his own name. He then married Themisto, who bore
him several sons (Apollod. i. 9.1, &c.; Htygin. Fab. 1-5).
The accounts about Athamas, especially in their details, differ much
in the different writers, and it seems that the Thessalian and Orchomenian traditions
are here interwoven with one another. According to Pausanias (ix. 34.4), Athamas
wished to sacrifice Phrixus at the foot of the Boeotian mountain Laphystius, on
the altar dedicated to Zeus Laphystius, a circumstance which suggests some connexion
of the mythus with the worship of Zeus Laphystius.
There are two other mythical personages of this name, the one a grandson
of the former, who led a colony of Minyans to Teos (Paus. vii. 3.3; Steph. Byz.
s. v. Teos), and the other a son of Oenopion, the Cretan, who had emigrated to
Chios (Paus. vii. 4.6).
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
Nephele. Wife of Athamas, mother of Phrixus and Helle, rescues Phrixus from the altar and gives him and Helle a ram with a golden fleece.
Themisto. The third wife of Athamas (q.v.), who married her under the impression that his wife Ino was dead. When he heard, however, that Ino was living as a votary of Dionysus, in the ravines of Parnassus, he secretly sent for her. Themisto, on hearing this, determined, in revenge, to kill Ino's children, and ordered a slave, who had lately come to the house, to dress her children in white and Ino's in black, so that she might be able to distinguish them in the night. But the slave, who was Ino herself, suspecting the evil intention, exchanged the clothes. Themisto, in consequence, killed her own children, and, on becoming aware of her mistake, slew herself also.
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
Ino, a daughter of Cadmus and Harmonia, and the wife of Athamas, who married her in addition to his proper wife Nephele, but according to some, not till after the death of Nephele. After her death and apotheosis, Ino was called Leucothea. The common story about her is related under Athamas, but there are great variations in the traditions respecting her, which probably arose from the fact of the story having been made great use of by the Greek poets, especially the dramatists, among whose lost tragedies we find the titles of Athamas, Ino, and Phrixus. It here remains for us to mention the principal traditions about the latter period of her life and her apotheosis. After the supposed death of Ino, and after his flight from Boeotia, Athamas married Themisto; but when he was informed that Ino was still living as a Bacchant in the valleys of Mount Parnassus, he secretly sent for her. Themisto, on hearing this, resolved to kill the children of Ino. With this object in view, she ordered one of her slaves at night to cover her own children with white, and those of Ino with black garments, that she might know the devoted children, and distinguish them from her own. But the slave who received this command was Ino herself in disguise, who changed the garments in such a manner as to lead Themisto to kill her own children. When Themisto discovered the mistake, she hung herself. Other traditions state that Athamas, when Hera visited him and Ino with madness for having brought up Dionysus, killed Learchus, one of his sons by Ino, and when he was on the point of killing also the other, Melicertes, Ino fled with him across the white plain in Megaris, and threw herself with the boy (or, according to Eurip. Med. 1289, with her two sons) into the sea. Melicertes is stated in some traditions to have previously died in a cauldron filled with boiling water (Eustath. ad Hom.; Plut. Sympos. v. 3; Ov. Met. iv. 505, 520, &c.; Tzetz, ad Lycoph. 229). According to Plutarch (Quaest. Rom. 13), Ino killed her own son, as she had become mad from jealousy of an Aetolian slave, of the name of Antiphera, and Plutarch recognized an allusion to that story in a ceremony observed at Rome in the temple of Matuta, who was identified with Leucothea; for no female slave was allowed to enter the temple of Matuta at her festival, with the exception of one, who received a box on the ears from the matrons that were present. Hyginus (Fab. 2; comp. Paus. ii. 44.11) states, that Athamas surrendered Ino and her son Melicertes to Phrixus to be killed, because she herself had attempted to kill Phrixus. But when Phrixus was on the point of committing the crime, Dionysus enveloped him in darkness and thus saved Ino. Athamas, who was thrown by Zeus into a state of madness, killed Learchus; and Ino, who leaped into the sea, was raised to the rank of a divinity, by the desire of Dionysus. Others relate that Leucothea placed Dionysus with herself among the gods (Plut. de Frat. Am. in fin.). According to a Megarian tradition, the body of Ino was washed on the coast of Megara, where she was found and buried by two virgins; and it is further said that there she received the name of Leucothea. (Paus. i. 42.8)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Feb 2006 from The Perseus Project URL below, which contains interesting hyperlinks
Sons of Thersander.
Haliartus; Son of Thersander, founds Haliartus. Coronus; Son of Thersander, founds Coronea.
Son of Ares and Chryse, king of Andreis (the Boeotian Orchomenus), greatest warrior of his age, father of Coronis, comes to Peloponnese with his daughter, slain by Lycus and Nycteus.
Erginus, (Erginos), a son of Clymenus and Buzyge or Budeia, was king of Orchomenos. After Clymenus was killed by Perieres at the festival of the Onchestian Poseidon, Erginus, his eldest son, who succeeded him as king, undertook to avenge the death of his father. He marched against Thebes, and surpassing the enemy in the number of his horsemen, he killed many Thebans, and compelled them to a treaty, in which they bound themselves to pay him for twenty years an annual tribute of 100 oxen. Heracles once met the heralds of Erginus, who were going to demand the usual tribute: he cut off their ears and noses, tied their hands behind their backs, and thus sent them to Erginus, saying that this was his tribute. Erginus now undertook a second expedition against Thebes, but was defeated and slain by Heracles, whom Athena had provided with arms. (Apollod. ii. 4.11; Diod. iv. 10; Strab. ix.; Eustath. ad Hom.; Eurip. Here. fur. 220; Theocrit. xvi. 105.) Pausanias (ix. 37.2, &c.), who agrees with the other writers in the first part of the mythus, states, that Erginus made peace with Heracles, and devoted all his energy to the promotion of the prosperity of his kingdom. In this manner Erginus arrived at an advanced age without having either wife or children: but, as he did not wish any longer to live alone, he consulted the Delphic oracle, which advised him to take a youthful wife. This he did, and became by her the father of Trophonius and Agamedes, or, according to Eustathius (l.c.) of Azeus. Erginus is also mentioned among the Argonauts, and is said to have succeeded Tiphys as helmsman. (Schol. ad Apollon. Rhod. i. 185, ii. 896.) When the Argonauts took part in the funeral games which Hypsipyle celebrated at Lemnos in honour of her father Thoas, Erginus also contended for a prize; but he was ridiculed by the Lemnian women, because, though still young, he had grey hair. However, he conquered the sons of Boreas in the foot-race. (Pind. Ol. iv. 29, &c., with the Schol.) Later traditions represent our Erginus as a Milesian and a son of Poseidon. (Apollon. Rhod. i. 185, &c.; Orph. Argon. 150 ; Apollod. i. 9.16; Hygin. Fab. 14; comp. Miuller, Orchom., 2nd edit.)
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
Erginus. Son of Clymenus, king of Orchomenus in Boeotia, defeated by Herakles: Paus. 9.17.2, Apollod. 2.4.11
Son of Sisyphus, receives land from Eteocles, succeeds to kingdom of Orchomenus, his daughters.
Clymenus, a son of Presbon and king of Orchomenos, who was married to Minya. (Paus. ix. 37.1, &c.; Apollod. ii. 4.11; Hygin. Fab. 14.) There are several other mythical personages of this name. (Hygin. Fab. 154; Paus. ii. 35.3; Ov. Met. v. 98)
ELIKON (Mountain) VIOTIA
Daughter of Termesus river.
Aganippe. A nymph of the well of the same name at the foot of Mount Helicon, in Boeotia, which was considered sacred to the Muses, and believed to have the power of inspiring those who drank of it. The nymph is called a daughter of the river-god Permessus. (Paus. ix. 29.3; Virg. Eclog. x. 12.) The Muses are sometimes called Aganippides.
Agamippis, is used by Ovid (Fast. v. 7) as an epithet of Hippocrene; its meaning however is not quite clear. It is derived from Agnippe, the well or nymph, and as Aganippides is used to designate the Muses, Aganippis Hippocrene may mean nothing but " Hippocrene, sacred to the Muses."
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