Aeneas

Diomedes Hero in Greek mythology Diomedes, King of Argos – Roman copy of a statue by Kresilas from c. 430 BC. Glyptothek, Munich. Athena counseling Diomedes shortly before he enters the battle. Diomedes ([1] or ) or Diomede (;[1] Greek: Διομήδης, translit. Early myths[edit] Diomedes was, on his father's side, an Aetolian, and on his mother's an Argive. Sometime later, Polynices, a banished prince of Thebes, arrived in Argos; he approached Adrastus and pleaded his case to the king, as he requested his aid to restore him to his original homeland. The expedition proved to be a complete disaster, however, as all seven of the Argive champions were killed in the ensuing battle, except for Adrastus, who escaped thanks to his horse Arion, who was the fastest of all of his brethren. Tydeus was Athena's favourite warrior at the time, and when he was dying she wanted to offer him a magic elixir (which she had obtained from her father) that would make him immortal. Trojan War[edit] Weapons[edit] Palamedes[edit]

Ovid Life[edit] Ovid talks more about his own life than most other Roman poets. Information about his biography is drawn primarily from his poetry, especially Tristia 4.10, which gives a long autobiographical account of his life. Other sources include Seneca the Elder and Quintilian. Birth, early life, and marriage[edit] His father wanted him to study rhetoric toward the practice of law. Ovid's first recitation has been dated to around 25 BC, when he was eighteen.[11] He was part of the circle centered on the patron Marcus Valerius Messalla Corvinus, and seems to have been a friend of poets in the circle of Maecenas. He married three times and divorced twice by the time he was thirty years old. Literary success[edit] The first 25 years of Ovid's literary career were spent primarily writing poetry in elegiac meter with erotic themes.[14] The chronology of these early works is not secure; tentative dates, however, have been established by scholars. Exile to Tomis[edit] In 1923, scholar J. [edit]

Ganymede Ganymede most commonly refers to: Ganymede, Ganymed or Ganymedes may also refer to: Priam Mythological king of Troy Priam killed by Neoptolemus, detail of an Attic black-figure amphora, ca. 520–510 BC Etymology[edit] Most scholars take the etymology of the name from the Luwian 𒉺𒊑𒀀𒈬𒀀 (Pa-ri-a-mu-a-, or “exceptionally courageous”),[1][2] attested as the name of a man from Zazlippa, in Kizzuwatna. A similar form is attested transcribed in Greek as Paramoas near Kaisareia in Cappadocia.[3] Life[edit] In Book 3 of Homer's Iliad, Priam tells Helen of Troy that he once helped King Mygdon of Phrygia in a battle against the Amazons. When Hector is killed by Achilles, the Greek warrior treats the body with disrespect and refuses to give it back. Priam is killed during the Sack of Troy by Achilles' son Neoptolemus (also known as Pyrrhus). Marriage and children[edit] See List of children of Priam Family tree[edit] See also[edit] Doryclus Notes[edit] ^ Frank Starke, “Troia im Kontext des historisch-politischen und sprachlichen Umfeldes Kleinasiens im 2. References[edit]

Anchises Homer's Iliad mentions another Anchises, a wealthy native of Sicyon in Greece and father of Echepolus.[6] The Homeric Hymn to Aphrodite[edit] The Homeric Hymn to Aphrodite details how Aphrodite seduced Anchises.[8] It begins by describing how only the three virgin goddesses (Athena, Artemis, and Hestia) are immune to Aphrodite's powers.[8] She has made gods and goddesses fall in love with mortals.[8] Not even Zeus was able to escape her powers and to put her in her place, he caused her to lust after the handsome mortal Anchises.[8] Anchises in the Aeneid[edit] The Aeneid by Virgil describes the journey of Aeneas after the fall of Troy. Book 2[edit] Aeneas carrying Anchises from Troy. 520-510 BC. Anchises' first major appearance comes in Book 2. Book 3[edit] Anchises is mentioned in Book 3 while Aeneas continues his tale of how the Trojans came to be in Carthage.[7] Anchises serves as a leader and advisor for the fleeing Trojans. Book 5[edit] Book 6[edit] [edit] Family tree[edit] See also[edit]

Hector Greek history hero Fresco of Cassandra's prophecy with the presence of presumably Hector, Pompeii In Greek mythology, Hector (; Ἕκτωρ, Hektōr, pronounced [héktɔːr]) is a character in Homer's Iliad. He was a Trojan prince and the greatest warrior for Troy during the Trojan War. Hector led the Trojans and their allies in the defense of Troy, killing countless Greek warriors. Coin from Troy, 177–192 AD; Obverse: Bust of Commodus; Reverse: Hector, brandishing shield and spear, on a two-horse chariot; ΕΚΤΩΡ (Hektor) inscribed above, ΙΛΙΕΩΝ (Ilion, "Troy") in exergue The bronze coin struck in 350–300 BC in Ophryneion, which was considered to be the site of the Tomb of Hector. Etymology[edit] In Greek, Héktōr is a derivative of the verb ἔχειν ékhein, archaic form *ἕχειν, hékhein ('to have' or 'to hold'), from Proto-Indo-European *seɡ́ʰ- ('to hold').[1] Héktōr, or Éktōr as found in Aeolic poetry, is also an epithet of Zeus in his capacity as 'he who holds [everything together]'. Description[edit]

Aletheia Aletheia (Ancient Greek: ἀλήθεια) is truth or disclosure in philosophy. It was used in Ancient Greek philosophy and revived in the 20th Century by Martin Heidegger. Heidegger and aletheia[edit] In the early to mid 20th-century, Martin Heidegger brought renewed attention to the concept of aletheia, by relating it to the notion of disclosure, or the way in which things appear as entities in the world. To raise the question of aletheia, of disclosure as such, is not the same as raising the question of truth. Heidegger gave an etymological analysis of aletheia, and drew out an understanding of the term as 'unconcealedness'.[3] Thus, aletheia is distinct from conceptions of truth understood as statements which accurately describe a state of affairs (correspondence), or statements which fit properly into a system taken as a whole (coherence). Heidegger also wrote that "Aletheia, disclosure thought of as the opening of presence, is not yet truth. See also[edit] References[edit] Babette E.

Troy Homeric ancient city in northwest Asia Minor The Troy ridge, 1880, sketched from the plain below. This woodcut is published in some of the works of Schliemann. The city was destroyed at the end of the Bronze Age – a phase that is generally believed to represent the end of the Trojan War – and was abandoned or near-abandoned during the subsequent Dark Age. Troy's physical location, on Hisarlik, was forgotten in antiquity and, by the early modern era, even its existence as a Bronze Age city was questioned and held to be mythical or quasi-mythical. Since the rediscovery of Troy, a village near the ruins named Tevfikiye has supported the archaeological site and the associated tourist trade. Troy was added to the UNESCO World Heritage list in 1998. Homeric Troy[edit] Polyxena Sarcophagus in Troy Museum, named after the depiction of the sacrifice of Polyxena, the last act of the Greeks at Troy. Map of the Troad, including the site of Troy In November 2001, the geologist John C. The Calverts[edit]

Jupiter Indiges The Greek historian Dionysius of Halicarnassus notes that when the body of Aeneas was not found after a battle between his group of Trojan exiles in Italy and the native Rutulians, it was assumed that he had been taken up by the gods to become a deity. He also presents the alternative explanation that Aeneas may have simply drowned in the river Numicus and that a shrine in his memory was built there.[3] The term "Indiges", thought by some to be from the same root as "indigenous", may reflect the fact that these minor deities (collectively, the Di indigetes) originated locally in Italy.[4] An alternate explanation is that they were individuals who were raised to the status of gods after mortal life. Compare for example Sol Indiges.