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In Greek mythology, Thrax (Ancient Greek: ΘραΎ·ξ; by his name simply the quintessential Thracian) was regarded as one of the reputed sons of Ares. [1] In the Alcestis, Euripides mentions that one of the names of Ares himself was Thrax since he was regarded as the patron of Thrace (his golden or gilded shield was kept in his temple at Bistonia in Thrace).
Rhesus of Thrace, a mythological Thracian king, was so named because of his red hair and is depicted on Greek pottery as having red hair and a red beard. [58] Ancient Greek writers also described the Thracians as red-haired. A fragment by the Greek poet Xenophanes describes the Thracians as blue-eyed and red haired:
The main textual sources for Thracian religion come from Ancient Greek poets and writers, who were primarily interested in describing the mythology and philosophy of the Thracians rather than their cultic practices, due to which there is significant disparity in the amount of information recorded on Thracian myth compared to that of Thracian cult.
Thrax, son of Ares; Tegyrios, mortal; Eumolpus, inherited a kingdom from Tegyrios; Tereus, the king that was turned into a hoopoe [1] Phineus, Phoenician son of Agenor, blind king and seer [2] Poltys, son of Poseidon [3] Pyreneus, died trying to harm the Muses; Harpalycus, [4] king of the Amymnaeans; Thoas, founder of Thoana; Mopsus, killed ...
Ancient Boeotian bell-krater showing Zeus impregnating Danaë in the form of a shower of gold (c. 450-425 BC), a story which has been compared to the Christian account of the virgin birth of Jesus [180] [181] [182] Another comparable story from Greek mythology describes the conception of the hero Perseus.
Await not in quiet the coming of the horses, the marching feet, the armed host upon the land. Slip away. Turn your back. You will meet in battle anyway. O holy Salamis, you will be the death of many a woman's son between the seedtime and the harvest of the grain. [5] Meanwhile, the Spartans also consulted the oracle and were told:
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The term "dying god" is associated with the works of James Frazer, [4] Jane Ellen Harrison, and their fellow Cambridge Ritualists. [16] At the end of the 19th century, in their The Golden Bough [4] and Prolegomena to the Study of Greek Religion, Frazer and Harrison argued that all myths are echoes of rituals, and that all rituals have as their primordial purpose the manipulation of natural ...