hide Matching Documents

The documents where this entity occurs most often are shown below. Click on a document to open it.

Document Max. Freq Min. Freq
Pausanias, Description of Greece 62 0 Browse Search
Herodotus, The Histories (ed. A. D. Godley) 16 0 Browse Search
Homer, Odyssey 12 0 Browse Search
M. Annaeus Lucanus, Pharsalia (ed. Sir Edward Ridley) 8 0 Browse Search
Homeric Hymns (ed. Hugh G. Evelyn-White) 8 0 Browse Search
P. Ovidius Naso, Metamorphoses (ed. Brookes More) 8 0 Browse Search
Pindar, Odes (ed. Diane Arnson Svarlien) 8 0 Browse Search
Apollodorus, Library and Epitome (ed. Sir James George Frazer) 8 0 Browse Search
Euripides, Ion (ed. Robert Potter) 6 0 Browse Search
Aeschylus, Libation Bearers (ed. Herbert Weir Smyth, Ph. D.) 4 0 Browse Search
View all matching documents...

Browsing named entities in Apollodorus, Library and Epitome (ed. Sir James George Frazer). You can also browse the collection for Parnassus (Greece) or search for Parnassus (Greece) in all documents.

Your search returned 5 results in 5 document sections:

Apollodorus, Library (ed. Sir James George Frazer), book 1 (search)
ving stored it with provisions he embarked in it with Pyrrha. But Zeus by pouring heavy rain from heaven flooded the greater part of Greece, so that all men were destroyed, except a few who fled to the high mountains in the neighborhood. It was then that the mountains in Thessaly parted, and that all the world outside the Isthmus and Peloponnese was overwhelmed. But Deucalion, floating in the chest over the sea for nine days and as many nights, drifted to Parnassus, and there, when the rain ceased, he landed and sacrificed to Zeus, the god of Escape. And Zeus sent Hermes to him and allowed him to choose what he would, and he chose to get men. And at the bidding of Zeus he took up stones and threw them over his head, and the stones which Deucalion threw became men, and the stones which Pyrrha threw became women. Hence people were called metaphorically people （ laos） from laas, “ a stone. ”Compare Pind. O. 9.41ff.; H
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
ow road.The “narrow road” is the famous Cleft Way （Paus. 10.5.3ff.） now called the Crossroad of Megas （Stavrodromi tou Mega）, where the road from Daulis and the road from Thebes and Lebadea meet and unite in the single road ascending through the long valley to Delphi. At this point the pass, shut in on either hand by lofty and precipitous mountains, presents one of the wildest and grandest scenes in all Greece; the towering cliffs of Parnassus on the northern side of the valley are truly sublime. Not a trace of human habitation is to be seen. All is solitude and silence, in keeping with the tragic memories of the spot. Compare Frazer, commentary on Paus. 10.5.3 （vol. v. pp. 231ff.） As to the Cleft Way or Triple Way, as it was also called, and the fatal encounter of the father and son at it, see Soph. OT 715ff.; Soph. OT 1398ff.; Eur. Ph. 37ff.; Seneca, Oedipus 276ff. And
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
get the pipe also, Apollo offered to give him the golden wand which he owned while he herded cattle.For the gift of the golden wand, see HH Herm. 527ff. But Hermes wished both to get the wand for the pipe and to acquire the art of divination. So he gave the pipe and learned the art of divining by pebbles.Compare the HH Herm. 552ff. The reference is to the divining pebbles called qri/ae, which were personified as three winged sisters who dwelt on Parnassus, and are said to have been the nurses of Apollo. See Zenobius, Cent. v.75; Callimachus, Hymn to Apollo 45, with the Scholiast; Etymologicum Magnum, s.v. *qri/a, p. 455.45; Hesychius, s.v. qriai/; Anecdota Graeca, ed. Bekker, i.265.11, s.v*qria/sion pedi/on.. According to one account, the divining pebbles were an invention of Athena, which so disgusted Apollo that Zeus caused that mode of divination to fall into discredit, though it had been in
Apollodorus, Library (ed. Sir James George Frazer), book 3 (search)
Megarians maintained that Tereus reigned at Pagae in Megaris, and they showed his grave in the form of a barrow, at which they sacrificed to him every year, using gravel in the sacrifice instead of barley groats （Paus. 1.41.8ff.）. But no one who has seen the grey ruined walls and towers of Daulis, thickly mantled in ivy and holly-oak, on the summit of precipices that overhang a deep romantic glen at the foot of the towering slopes of Parnassus, will willingly consent to divest them of the legendary charm which Greek poetry and history have combined to throw over the lovely scene. It is said that, after being turned into birds, Procne and Tereus continued to utter the same cries which they had emitted at the moment of their transformation; the nightingale still fled warbling plaintively the name of her dead son, Itu! Itu! while the hoopoe still pursued his cruel wife crying, Poo! po
Apollodorus, Epitome (ed. Sir James George Frazer), book E (search)
er writers, she was despatched by Clytaemnestra alone. But Electra, one of Agamemnon's daughters, smuggled away her brother Orestes and gave him to Strophius, the Phocian, to bring up; and he brought him up with Pylades, his own son.Compare Pind. P. 11.34(52)ff.; Soph. Elec. 11ff.; Eur. El. 14ff.; Hyginus, Fab. 117. Pindar tells how, after the murder of his father Agamemnon, the youthful Orestes was conveyed to the aged Strophius at the foot of Parnassus; but he does not say who rescued the child and conveyed him thither. According to Sophocles and Euripides, it was an old retainer of the family who thus saved Orestes, but Sophocles says that the old man had received the child from the hands of Electra. Hyginus, in agreement with Apollodorus, relates how, after the murder of Agamemnon, Electra took charge of （sustulit） her infant brother Orestes and committed him to the care of Strophius in Phocis. A