Homeric Hymns By Homer Audiobook

Homeric Hymns By Homer audiobook with text and illustrations, and dramatized 🎵 with sound effects and music, by Audiobooks Dimension. 

Title : Homeric Hymns (Ὁμηρικοὶ ὕμνοι)
Author : Homer (Ὅμηρος)
Written : 780 BCE
Place of Origin : Ancient Greece
Original Media type : Papyrus, Fragments, Manuscripts
Original Language : Ancient Greek
Translator : Hugh G. Evelyn White
Genre(s) : Ancient Greece, Collection, Epic Poem, Greek Mythology
Narrator : Arthur Krolman
Musicians : Thanasis Kleopas, MarimarKr, Petros Tabouris, Aakash Gandhi
Editor : AudioBooks Dimension

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Dramatized 🎵

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Homeric Hymns By Homer Audiobook Chapters Time Stamps :

00:00:00        Homeric Hymns
00:00:05        I. To Dionysus
00:01:39        II. To Demeter
00:35:03        III. To Delian Apollo
01:10:48        IV. To Hermes
01:49:03        V. To Aphrodite
02:08:40        VI. To Aphrodite
02:10:16        VII. To Dionysus
02:14:33        VIII. To Ares
02:15:54        IX. To Artemis
02:16:42        X. To Aphrodite
02:17:14        XI. To Athena
02:17:43        XII. To Hera
02:18:10        XIII. To Demeter
02:18:31        XIV. To Mother of Gods
02:19:03        XV. To Heracles
02:19:49        XVI. To Asclepius
02:20:18        XVII. To Dioscuri
02:20:47        XVIII. To Hermes
02:21:44        XIX. To Pan
02:25:08        XX. To Hephaestus
02:25:46        XXI. To Apollo
02:26:15        XXII. To Poseidon
02:26:52        XXIII. To Zeus
02:27:19        XXIV. To Hestia
02:27:45        XXV. To Muses & Apollo
02:28:21        XXVI. To Dionysus
02:29:23        XXVII. To Artemis
02:30:55        XXVIII. To Athena
02:32:09        XXIX. To Hestia
02:33:15        XXX. To Earth
02:34:48        XXXI. To Helios
02:36:21        XXXII. To Selene
02:37:50        XXXIII. To Dioscuri

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The Homeric Hymns (Ὁμηρικοὶ ὕμνοι) are a collection of thirty-three anonymous ancient Greek hymns celebrating individual Greek deities. The hymns are "Homeric" in the sense that they employ the same epic meter—dactylic hexameter—as the Iliad (Ἰλιάς) and Odyssey (Ὀδύσσεια), use many similar formulas and are couched in the same dialect. While the modern scholarly consensus is that they were not written during the lifetime of Homer himself, they were uncritically attributed to him in antiquity.

The poems are, in fact, of varied date and provenance, although the majority are most probably products of the archaic period (7th to 6th centuries BCE). The collection is incomplete; it contains major hymns to Demeter (Δημήτηρ), Apollo (Ἀπόλλων), Hermes (Ἑρμῆς), and Aphrodite (Ἀφροδίτη) but only short pieces to Zeus (Ζεύς), Hera (Ἥρα), Poseidon (Ποσειδῶν), Athena (Ἀθήνη), Artemis (Ἄρτεμις), Hephaestus (Ἥφαιστος), and Ares (Ἄρης); four of the Homeric Hymns (two to Demeter, three to Apollo, four to Hermes, and five to Aphrodite) contain developed narratives of episodes in the lives of the deities celebrated and stretch from 293 to 580 lines. The first Hymn to Dionysus (Διόνυσος) also contained an extended narrative of over 400 lines, but now survives only in fragments. There are two mid-length Hymns with narratives, seven to Dionysus (fifty-nine lines), and nineteen to Pan (Πάν) (forty-nine lines), but the rest of the poems in the corpus are short celebrations of divine powers consisting of between three and twenty-two lines. Critical attention has understandably focused most on the longer Homeric Hymns with extended narratives.

The thirty-three hymns praise most of the major deities of Greek religion; at least the shorter ones may have served as preludes to the recitation of epic verse at festivals by professional rhapsodes: often the singer concludes by saying that now he will pass to another song. A thirty-fourth, To Hosts is not a hymn, but a reminder that hospitality is a sacred duty enjoined by the gods, a pointed reminder when coming from a professional rhapsode.

In the Homeric Hymns, we see the ancient Greeks reaching out through song to the individual gods who made up their pantheon. The thirty-three poems vary in length and date of composition, but each is designed to win a god’s favor by naming and celebrating his or her particular powers. The briefer hymns invoke their subjects through a few key attributes, but the longest and most impressive ones tell fully-developed stories about how a god’s powers were either first acquired or decisively affirmed. These stories are defining episodes in the evolution of the cosmos: each explains features of the world order that governs the lives of gods and humans alike—marriage, death, agriculture, religious worship, prophecy, music.

The title “Hymn,” by which these poems are known, derives from the Greek word humnos, which originally meant simply “song” and thus referred to all forms of poetry, since poetry was always sung in one way or another throughout most of Greek history. Only later, perhaps in the fourth century BCE, did humnos come to mean a song in honor of a god. The Homeric Hymns clearly fit this more restricted later definition. However, they are also closely related to the other songs that belong, as most of the Hymns themselves do, to the earliest phase of Greek literature, the period around 750 - 700 BCE, when the Greeks acquired the art of writing and used it to preserve the traditional poetry that had been handed down through oral performance: the two epics that are also attributed to Homer, the Iliad and the Odyssey, and two poems by Hesiod, the Theogony and the Works and Days. All of these are instances of solo song, as opposed to the choral songs performed by groups of singers who also danced, that we hear of within those works and know from later examples. Solo songs were performed by individual singers, who accompanied themselves on the lyre. The Hymns share with these other early instances of solo song a focus on narrative, a particular meter, the dactylic hexameter, and a particular style, which includes frequent repetition of familiar phrases, such as combinations of names and epithets. This style reflects the common origin of these works in a tradition of oral poetry in which such phrases are an indispensable aid to extemporaneous composition. From what we can tell, the singing involved was a form of heightened recitation, more musical than ordinary speech, but not full fledged melodic song.

In addition, the Hymns, the Homeric epics, and the poems of Hesiod all draw on a common mythological tradition that explains the interconnected circumstances of gods and humans. The Iliad and the Odyssey may focus on human characters, but those characters’ lives are shaped by the same gods who are the main subjects of the Homeric Hymns, and their stories cannot be told until the poet has called on a powerful divinity, the Muse, for help. As the Hymns reveal, the powers and activities of the gods acquire their meaning through their effects on mortals, even if mortals play only supporting roles in the stories told. These poems assume a common universe populated by many divinities, all related to each other in a complex genealogical scheme. At its center is a group of gods known as the Olympians, because they live on Mount Olympus, who form an extended family dominated by the most powerful god of all, the sky-god Zeus. Zeus’s rule is endless—it is destined to last forever —but it has not always existed. Zeus has had to struggle to come to power, and his supremacy has a history, of which the stories told in the Homeric Hymns form some of the final chapters.

Our main source for the earlier chapters of this history is Hesiod’s Theogony or “Origins of the Gods.” The Theogony tells how hundreds of Greek gods, Olympian and non-Olympian, came into existence over a period of several generations, during which supreme power passed from father to son in a series of violent conflicts.

The Hymns record episodes from this dynamic final phase of divine history, when the relations among the Olympians are still being settled. There we get,  a series of narratives in which the birth or self-assertion of a particular Olympian god presents Zeus with a crisis that has to be resolved; as the plot moves toward a resolution, the issues raised in the story of Zeus’s initial assumption of power return and have to be addressed once again.

Although the Olympian gods may strike modern readers as astonishingly similar to human beings, their differences from mortals are essential to their identities, and the Hymns reinforce those identities by defining and redefining the boundaries between the divine and the human. In some episodes, the gods enter closely into human experience, only to draw back and reassert their divinity. In other episodes, humans approach the divine, only to have their mortal limits reaffirmed.

Even as the gods define themselves by insisting on their distance from mortals, they also bring great benefits to mortals; not all gifts of the gods are bitter. Carving out their spheres of influence, the gods define features of existence that humans also can enjoy, like Apollo’s music and Aphrodite’s lovemaking. In the process of staking his claim to a place on Olympus, Hermes comes up with numerous valuable inventions: the lyre, sandals, fire sticks, and the pan-pipe. Some of the gods’ gifts are designed to compensate in some degree for the gulf that separates them from mortals. Not only does Apollo benefit the inhabitants of Delphi when he establishes his oracle, ridding them of a terrible monster and providing them with a source of revenue through the visitors who will be drawn there, but the oracle itself is a means by which all humans can gain knowledge of the otherwise inaccessible mind of Zeus. Demeter helps the Eleusinians, who cannot hope to see through her disguises and interact successfully with her in person, by providing them with a cult through which they can, through regular observance, secure her favor.

Among the greatest of the pleasures that the gods share with mortals is music. We hear of several musical occasions in the Hymns, of which the finest are the gatherings on Olympus described in the Hymn to Apollo (3), where Apollo plays his lyre and leads the other gods in dancing, while the Muses remind them of the glory of immortality. But even helpless mortals have godlike moments, and these include festivals, like the festival in honor of Apollo on Delos, described in the same Hymn. There all the Ionian Greeks gather and honor the god with competitions in boxing, dancing, and the work of singers. This account of the great annual gathering on Delos, with its poetic competitions in honor of Apollo, provides one possible context for the original performances of the Homeric Hymns.  It is possible, but not certain, that the Hymn to Demeter (2) was performed at Eleusis, in connection with the celebration of the Mysteries. Yet another possibility is suggested by the episode in the eighth book of Homer’s Odyssey in which a bard attached to the court of a great king performs at a banquet, singing a song about Ares and Aphrodite that is similar to the Homeric Hymns.

These possibilities place the Hymns in a range of settings, similar to those in which we believe the Homeric epics took shape. While some may strike us as more obviously religious than others, all musical performances were understood by the Greeks as inspired by the gods and carried out in their honor, as were other displays of human excellence, such as the boxing matches conducted by the Ionians on Delos. Songs on all occasions required the sponsorship of the Muses, whose own singing and dancing on Olympus was the prototype for all mortal performances. Songs were not segregated by subject matter, and singers moved easily between divine and human topics. This is illustrated by the Delian women whose songs are praised in the Hymn to Apollo (3).  This close connection is also suggested by some of our ancient sources, which identify the Hymns as prooimia, or “prologues” to other narratives like the Idad and the Odyssey. This identification is by no means certain, but not unlikely, at least in the case of the shorter Hymns, especially since a number of them end with the promise of another song. Hesiod’s Theogony begins with what is essentially a hymn to the Muses, giving the story of their birth and describing their arrival on Olympus. The Hymns stand apart from these other poems as a separate genre only because of the way they are addressed to individual gods, and their distinctive structure.

The typical structure of the Hymns involves a characteristic beginning and ending. They open by establishing a connection with the god in question; this is accomplished first by naming him or her and then by listing the god’s attributes and places of worship. They end with a final salute, a request for the god’s favor (sometimes in the form of victory in the contest in which the hymn is performed), and sometimes the announcement that another song will follow. The longer hymns differ from the shorter ones only because they develop the initial list of the god’s attributes into a story, which elaborates on those attributes by explaining their origins.

The many close connections between the Hymns and the Homeric epics does not mean, however, that the Hymns’ author was Homer, as many in antiquity claimed. For one thing, certain features of the Hymns language indicate that they may be later in date than the Homeric epics, somewhat after 700 BCE, rather than somewhat before. Nor do all the Hymns in the collection necessarily belong to the same date; the collection, which comes to us through medieval manuscripts, may have been compiled many centuries after the earliest poems in it were composed, possibly in the third century BCE. Some, like the Hymn to Ares (8) and the Hymn to Pan (19), may be considerably later than most of the others. Finally, identifying Homer as the author of these Hymns would tell us very little anyway, since we have no real information about Homer and are not even sure that there was a single author of the two epics credited to him, the Iliad and the Odyssey.

Like the Delian festival that suggests a context for their performance, the Homeric Hymns were designed to bring together Greeks from many communities that were politically distinct. The Ionians included only those Greeks from Athens, the Aegean islands, and the central coast of present-day Turkey, but the Hymns and some of the other religious institutions they celebrate were “Panhellenic,” or open to all Greeks and designed to unite all Greeks through their shared poetic and religious traditions. The gods of the Greek pantheon had local forms of worship that varied from city to city and were supported by myths that linked a god to a particular place. The Hymns avoid those local variants, associating the gods with broad Panhellenic cult centers, like Delphi and Eleusis, that were visited by worshipers from all over the Greek world. The gods of the Hymns are located nowhere in particular, or everywhere, which is one reason why these narratives often include long geographical catalogs. Listing all the places Leto visits in her frantic quest for a place to give birth, or all the towns passed by Cretan sailors enlisted by Apollo as his priests, the poet can link the god to many places at once. Through their broad geographical reach, as well as through their focus on defining moments of cosmic history, the Hymns speak to a wide audience and make their appeal to the gods on behalf of all the earthbound mortals who are subject to the rule of Zeus, all who endure the gods’ bitter gifts and enjoy their rich blessings.

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Persons mentioned in Homeric Hymns :

1. Aegyptus (Αἴγυπτος) : a legendary king of ancient Egypt. He was the son of King Belus of Egypt and Achiroe, a naiad daughter of Nile.
2. Aeneas (Αἰνείας) : a Trojan hero, the son of the Trojan prince Anchises and the goddess Aphrodite. His father was a first cousin of King Priam of Troy (both being grandsons of Ilus, founder of Troy), making Aeneas a second cousin to Priam's children (such as Hector and Paris).
3. Aeolus (Αἴολος) : the son of Hippotes, and the ruler of the winds. He was the king of the island of Aeolia, where he lived with his wife and six sons and six daughters.
4. Alcmena (Ἀλκμήνη) : the wife of Amphitryon, by whom she bore two children, Iphicles and Laonome. She is best known as the mother of Heracles, whose father was the god Zeus.
5. Anchises (Ἀγχίσης) : the son of King Capys of Dardania and Themiste, daughter of Ilus, who was son of Tros.
6. Azan (Ἀζᾶν) : king of Azania in Arcadia and the son of King Arcas and the Dryad Erato or Leanira, brother of Apheidas, Elatus and Hyperippe. Azan was the father of Cleitor and Coronis.
7. Cadmus (Κάδμος) : the legendary Greek hero and founder of Boeotian Thebes. He was, alongside Perseus and Bellerophon, the greatest hero and slayer of monsters before the days of Heracles. Commonly stated to be a prince of Phoenicia, the son of king Agenor and queen Telephassa of Tyre, the brother of Phoenix, Cilix and Europa, Cadmus traced his origins back to Poseidon and Libya. By Harmonia, Cadmus fathered a son Polydorus, and four daughters, Agave, Autonoë, Ino and Semele.
8. Callidice (Καλλιδίκη) : an Eleusinian princess as one of the daughters of King Celeus and Metaneira.
9. Callithoe : an Eleusinian princess as one of the daughters of King Celeus and Metaneira.
10. Celeus (Κελεός) : the king of Eleusis in Greek mythology, husband of Metaneira and father of several daughters.
11. Cleisidice : an Eleusinian princess as one of the daughters of King Celeus and Metaneira.
12. Coronis (Κορωνίς) : a Thessalian princess and a lover of the god Apollo. She was the daughter of Phlegyas, king of the Lapiths, and Cleophema (though she was daughter of Azan in the III's hymn). By Apollo she became the mother of Asclepius, the Greek god of medicine. While she was still pregnant, she slept with a mortal man named Ischys and was subsequently killed by Artemis for her betrayal. After failing to heal her, Apollo rescued their unborn child by performing a caesarean section. She was turned into a constellation after her death.
13. Dardanus (Δάρδανος) : a son of Zeus and the Pleiad Electra. He was the brother of Iasion and sometimes of Harmonia and Emathion. Originally from Arcadia, Dardanus married Chryse, with whom he fathered two sons, Idaeus and Deimas. After a great flood, Dardanus and his people settled in Samothrace before eventually moving to Anatolia due to the land's poor quality. Dardanus later married Batea, the daughter of King Teucer, and founded the city of Dardanus on Mount Ida, which became the capital of his kingdom. He also founded the city of Thymbra and expanded his kingdom by waging successful wars against his neighbors. Dardanus had several children with Batea, including Ilus, Erichthonius, Idaea, and Zacynthus. Dardanus was considered to be an ancestor of the Trojans.
14. Daughter of Azan : refer to Coronis (Κορωνίς).
15. Demo : an Eleusinian princess as one of the daughters of King Celeus and Metaneira.
16. Demophoon (Δημοφῶν) : an Eleusinian prince as the son of King Celeus and Queen Metanira.
17. Diocles or Dioclus (Διοκλῆς) : king and one of the first priests of Demeter, and one of the first to learn the secrets of the Eleusinian Mysteries, along with Triptolemus and Polyxeinus.
18. Dolichus : an influential figure in the same period as Eumolpus, but no information about him survive.
19. Elatius (Ἔλατος) : a son of Arcas and the brother of Apheidas and Azan. He was allotted by Arcas the region of then-nameless Mount Cyllene as his domain, but probably migrated to Thessaly afterward. By Hippeia, he was the father of Caeneus, Polyphemus, the seer Ampycus, Ischys who was beloved by Coronis.
20. Eleusis (Ἐλευσῖνι) : a son of Hermes and the Oceanid Daeira. He was the eponymous hero of the town of Eleusis and the father of Triptolemus.
21. Ereutheus (Ἐρεχθεύς) : a king of Athens, the founder of the polis and, in his role as god, attached to Poseidon, as "Poseidon Erechtheus".
22. Erginus (Ἐργῖνος) : a king of Minyan Orchomenus in Boeotia. He was the son of Clymenus or Periclymenus, his predecessor, and Buzyge (or Budeia) and his brothers were Arrhon, Azeus, Pyleus, Stratius, Eurydice and Axia. Erginus fathered two sons, Trophonius and Agamedes.
23. Eumolpus (Εὔμολπος) : the son of Poseidon and Chione (daughter of Boreas and the heroine Oreithyia). Chione pregnant in secret with Eumolpus by Poseidon, was frightened of her father's reaction so she threw the baby into the ocean after giving birth to him. Poseidon however, looked after him and brought him to shore in Ethiopia, where Benthesikyme, a daughter of Poseidon and Amphitrite, raised the child as their own. When he grew up, Eumolpus married one of Benthesikyme's two daughters by her Ethiopian husband. Eumolpus however, loved a different daughter and made an attempt upon her chastity, and was banished because of this. He went to Thrace with his son Ismarus who was married to the daughter of King Tegyrius. Later on, Eumolpus was discovered in a plot to overthrow King Tegyrios and was obliged to take flight and fled to Eleusis where he formed a friendship with the Eleusinians. In Eleusis, Eumolpus became one of the first priests of Demeter and one of the founders of the Eleusinian Mysteries. When Ismarus died, Tegyrios sent for Eumolpus to return to Thrace, they made peace and Eumolpus inherited the Thracian kingdom.
24. Eurystheus (Εὐρυσθεύς) : king of Tiryns, one of three Mycenaean strongholds in the Argolid. In the contest of wills between Hera and Zeus over whose candidate would be hero, fated to defeat the remaining creatures representing an old order and bring about the reign of the Twelve Olympians, Eurystheus was Hera's candidate and Heracles—though his name implies that at one archaic stage of myth-making he had carried "Hera's fame"—was the candidate of Zeus. The arena for the actions that would bring about this deep change are the Twelve Labors imposed on Heracles by Eurystheus. The immediate necessity for the Labours of Heracles is as penance for Heracles' murder of his own family, in a fit of madness, which had been sent by Hera.
25. Ganymedes (Γανυμήδης) : a divine hero whose homeland was Troy. He was the most handsome of mortals and was abducted by the gods to serve as Zeus's cup-bearer in Olympus.
26. Heracles (Ἡρακλῆς) : a divine hero, the son of Zeus and Alcmena, and the foster son of Amphitryon.
27. Iambe (Ἰάμβη) : a Thracian woman, daughter of Pan and Echo, granddaughter of Hermes, and a servant of Metaneira.
28. Ischys (Ἰσχύς) : the son of Elatius and Hippeia. Ischys had an affair with the Thessalian princess Coronis, one of Apollo's lovers, who was at that time pregnant with the god's child.
29. Leda (Λήδα) : the daughter of the Aetolian King Thestius hence she was also called Thestias. Her mother was possibly Leucippe, Deidameia, daughter of Perieres, Eurythemis, daughter of Cleoboea, or Laophonte, daughter of Pleuron. She married king Tyndareus of Sparta and became the mother of Helen of Troy, Clytemnestra, Castor, and Polydeuces. Leda also had three other daughters by Tyndareus: Timandra, Phoebe, and Philonoe.
30. Leucippus (Λεύκιππος) : a Pisatian prince as son of King Oenomaus. He was a companion of Daphne, whom he was in love with and tried to approach in the disguise of a fellow nymph of hers. Because of Apollo's jealousy, his disguise was revealed by the nymphs, who killed him instantly upon discovery. This Leucippus might be the one referred to having a wife and a rival Apollo in love.
31. Macar or Macareus (Μακαρεύς) : an Olenian prince who became the king of the island of Lesbos. Macar was the son of King Crinacus of Olenus. Lesbos, son of Lapithes and grandson of Aeolus, after whom the island came to be named, married Macar's daughter, Methymna (eponym of Methymna, a city at Lesbos).
32. Metaneira (Μετάνειρα) : a queen of Eleusis as wife of King Celeus. She was the daughter of Amphictyon, the king of Athens. By Celeus, she bore him a son, Demophoon.
33. Minos (Μίνως) : a king of Crete, son of Zeus and Europa. Every nine years, he made King Aegeus pick seven young boys and seven young girls to be sent to Daedalus's creation, the labyrinth, to be eaten by the Minotaur.
34. Otreus : the legendary founder of Otrea in southern Bithynia (Hellespont Phrygia). His name has also been linked to Otrous, a Phyrgian town on the Eucarpitic plain.
35. Pelops (Πέλοψ) : king of Pisa in the Peloponnesus region. He was the son of Tantalus and the father of Atreus. He was venerated at Olympia, where his cult developed into the founding myth of the Olympic Games, the most important expression of unity, not only for the people of Peloponnesus, but for all Hellenes.
36. Phlegyae (Φλεγύας) : a king of the Lapiths (or the Phlegyans). Phlegyae was the son of Ares and Chryse, daughter of Halmus, or of Dotis. He was the brother of Ixion, another king of the Lapiths, and Gyrton, eponym of a Thessalian town.
37. Phlegyas (Φλεγύας) : a king of the Lapiths, the father of Ixion, in some accounts, as well as Coronis.
38. Phorbas (Φόρβας) : a Thessalian prince and hero of the island of Rhodes. Phorbas was the son of Triops and Hiscilla. He was a rival in love of the god Apollo.
39. Polyxeinus (Πολύξεινος) : one of the first priests of Demeter and one of the first to learn the secrets of the Eleusinian Mysteries.
40. Semele (Σεμέλη) : the youngest daughter of Cadmus and Harmonia, and the mother of Dionysus by Zeus. Semele was a priestess of Zeus, and on one occasion was observed by Zeus as she slaughtered a bull at his altar and afterwards swam in the river Asopus to cleanse herself of the blood. Flying over the scene in the guise of an eagle, Zeus fell in love with Semele and repeatedly visited her secretly.  Zeus's wife, Hera, a goddess jealous of usurpers, discovered his affair with Semele when she later became pregnant. Appearing as an old crone, Hera befriended Semele, who confided in her that her lover was actually Zeus. Hera pretended not to believe her, and planted seeds of doubt in Semele's mind. Curious, Semele asked Zeus to grant her a boon. Zeus, eager to please his beloved, promised on the River Styx to grant her anything she wanted. She then demanded that Zeus reveal himself in all his glory as proof of his divinity. Though Zeus begged her not to ask this, she persisted and he was forced by his oath to comply. Zeus tried to spare her by showing her the smallest of his bolts and the sparsest thunderstorm clouds he could find. Mortals, however, cannot look upon the gods without incinerating, and she perished, consumed in a lightning-ignited flame. Zeus rescued the fetal Dionysus, however, by sewing him into his thigh (whence the epithet Eiraphiotes, 'insewn', of the Homeric Hymn). A few months later, Dionysus was born.
41. Tithonus (Τιθωνός) : a prince of Troy, the son of King Laomedon by the Naiad Strymo (Στρυμώ). He was the lover of Eos, Goddess of the Dawn.
42. Triops (Τρίωψ) : king of Thessaly, and son of Poseidon and princess Canace, daughter of King Aeolus of Aeolia. He was the brother of Aloeus, Epopeus, Hopleus and Nireus. Triops was the husband of Myrmidon's daughter Hiscilla, by whom he became the father of Iphimedeia, Phorbas and Erysichthon.
43. Triptolemus (Τριπτόλεμος) : a hero of Eleusis in Greek mythology, central to the Eleusinian Mysteries and is worshipped as the inventor and patron of agriculture. Triptolemus is credited with being the first to sow seed for cultivation after being taught by Demeter and is credited for the use of oxen and the plough. Triptolemus is depicted as a young man with a branch or diadem placed in his hair, usually sitting on his chariot, adorned with serpents. His attributes include a plate of grain, a pair of wheat or barley ears and a scepter.
44. Trophonius (Τροφώνιος) and Agamedes ( Ἀγαμήδης) : two sons of Erginus, king of Minyan Orchomenus. The two brothers are said to have distinguished themselves as architects, especially in building temples and palaces. They built Apollo's temple housing the oracle of Delphi.
45. Tros (Τρώς) : the founder of the kingdom of Troy, of which the city of Ilios, founded by his son Ilus took the same name, and the son of Erichthonius by Astyoche (daughter of the river god Simoeis) or of Ilus, from whom he inherited the throne. Tros was the father of three sons: Ilus, Assaracus and Ganymede and two daughters, Cleopatra and Cleomestra.
46. Tyndareus (Τυνδάρεος) : a Spartan king. He married the Aetolian princess, Leda, by whom he became the father of Castor, Clytemnestra, Timandra, Phoebe and Philonoe, and the stepfather of Helen of Troy and Pollux.
47. Wife of Leucippus : no information about her survive.

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Deities mentioned in Homeric Hymns :

1. Acaste (Ακαστη) : one of the 3,000 Oceanids, the daughters of the Titans Oceanus and his sister-spouse Tethys. Acaste was, along with several of her Oceanid sisters, one of the companions of Persephone who were picking flowers with her when she was abducted by Hades.
2. Admete (Ἀδμήτη) : one of the 3,000 Oceanids, daughters of the Titans Oceanus and his sister-wife Tethys. Along with her other sisters, Admete was one of the companions of Persephone when the god Hades abducted the daughter of Demeter.
3. Aidoneus (Ἀϊδωνεύς) : same deity as Hades.
4. Alpheus (Ἀλφειός) : a river god, a son of the Titans Oceanus and his sister-wife Tethys.
5. Amphitrite (Ἀμφιτρίτη) : the goddess of the sea, the queen of the sea, and her consort is Poseidon.
6. Aphrodite (Αφροδιτη) : the Olympian goddess of love, lust, beauty, pleasure and procreation. She was depicted as a beautiful woman often accompanied by the winged godling Eros (Love).
7. Apollo (Απολλων) : the Olympian god of prophecy and oracles, music, song and poetry, archery, healing, plague and disease, the protection of the young, the Sun and light, and more. He is one of the most important and complex of the Greek gods. He is the son of Zeus and Leto, and the twin brother of Artemis, goddess of the hunt. He was depicted as a handsome, beardless youth with long hair and attributes such as a wreath and branch of laurel, bow and quiver of arrows, raven, and lyre.
8. Ares (Αρης) : the Olympian god of war, battlelust, courage and civil order. He embodies the physical valor necessary for success in war but can also personify sheer brutality and bloodlust, in contrast to his sister Athena, whose martial functions include military strategy and generalship. Ares is the son of Zeus and Hera.
9. Artemis (Ἄρτεμις) : the goddess of the hunt, the wilderness, wild animals, nature, vegetation, childbirth, care of children, and chastity.
10. Asclepius (Ἀσκληπιός) : a hero and god of medicine in ancient Greek religion and mythology. He is the son of Apollo and Coronis.
11. Athena or Athene (Αθηνη) : the Olympian goddess of wisdom and good counsel, war, the defence of towns, heroic endeavour, weaving, pottery and various other crafts. She was the daughter of Zeus, produced without a mother, and emerged full-grown from his forehead. There was an alternate story that Zeus swallowed Metis, the goddess of counsel, while she was pregnant with Athena and when she was fully grown she emerged from Zeus' forehead. She was depicted as a stately woman armed with a shield and spear, and wearing a long robe, crested helm, and the famed aigis--a snake-trimmed cape adorned with the monstrous visage of the Gorgon Medousa (Medusa).
12. Atlas (Ἄτλας) : a Titan condemned to hold up the heavens or sky for eternity after the Titanomachy. According to the ancient Greek poet Hesiod, Atlas stood at the ends of the earth in the extreme west. Atlas was the son of the Titan Iapetus and the Oceanid Asia or Clymene. He was a brother of Epimetheus and Prometheus. He had many children, mostly daughters, the Hesperides, the Hyades, the Pleiades, and the nymph Calypso who lived on the island Ogygia.
13. Calliope (Καλλιόπη) : the Muse who presides over eloquence and epic poetry; so called from the ecstatic harmony of her voice.
14. Callirhoe (Καλλιρό) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Iache was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
15. Calypso (Καλυψώ) : one of the Oceanids, the 3,000 water nymph daughters of the Titans Oceanus and his sister-wife Tethys. She was, along with several of her sisters, one of the companions of Persephone when the maiden was abducted by Hades, the god of the Underworld.
16. Castor (Καστωρ)  and Polydeuces (Πολυδευκης) : twin half-brothers in Greek mythology, known together as the Dioscuri. Their mother was Leda, but they had different fathers; Castor was the mortal son of Tyndareus, the king of Sparta, while Polydeuces was the divine son of Zeus, who seduced (or raped) Leda in the guise of a swan. The pair are thus an example of heteropaternal superfecundation. Polydeuces asked Zeus to let him share his own immortality with his twin to keep them together, and they were transformed into the constellation Gemini. The Dioscuri were regarded as helpers of mankind and held to be patrons of travellers and of sailors in particular, who invoked them to seek favourable winds. Their role as horsemen and boxers also led to them being regarded as the patrons of athletes and athletic contests. They characteristically intervened at the moment of crisis, aiding those who honoured or trusted them.
17. Chryseis (Χρυσηΐς) : one of the 3,000 Oceanids, daughters of the Titans of the sea, Oceanus and Tethys. Chryseis was also one of the companions, along with her sisters, of Persephone when the daughter of Demeter was abducted by Hades, the god of the underworld.
18. Coeus (Κοῖος) : was one of the Titans, one of the three groups of children born to Uranus (Sky) and Gaia (Earth). With his sister, "shining" Phoebe, Coeus fathered two daughters, Leto and Asteria.
19. Cronos (Κρόνος) : the leader and youngest of the first generation of Titans, the divine descendants of the primordial Gaia (Mother Earth) and Uranus (Father Sky). He overthrew his father and ruled during the mythological Golden Age until he was overthrown by his son Zeus and imprisoned in Tartarus. Cronus was usually depicted with a harpe, scythe, or sickle, which was the instrument he used to castrate and depose Uranus, his father. After securing his place as the new king of gods, Cronus learned from Gaia and Uranus that he was destined to be overcome by his own children, just as he had overthrown his father. As a result, although he sired the gods Demeter, Hestia, Hera, Hades, and Poseidon by Rhea, he devoured them all as soon as they were born to prevent the prophecy. When the sixth child, Zeus, was born, Rhea sought Gaia to devise a plan to save them and to eventually get retribution on Cronus for his acts against his father and children.
20. Cytherea (Lady of Cythera) : same deity as Aphrodite.
21. Daughter of Dryops : probably Penelopeia (Πηνελοπεια), an Epimelid-nymph of Mount Cyllene in Arcadia, southern Greece.
22. Dawn or Eos (Ἠώς) : the goddess and personification of the dawn, who rose each morning from her home at the edge of the river Oceanus to deliver light and disperse the night. In Greek tradition and poetry, she is characterized as a goddess with a great sexual appetite, who took numerous human lovers for her own satisfaction and bore them several children.
23. Delos[2] (Δήλος) : a nymph of the isle of Delos.
24. Demeter (Δημήτηρ) : the Olympian goddess of the harvest and agriculture, presiding over crops, grains, food, and the fertility of the earth. Although Demeter is mostly known as a grain goddess, she also appeared as a goddess of health, birth, and marriage, and had connections to the Underworld. Through her brother Zeus, she became the mother of Persephone, a fertility goddess and resurrection deity.
25. Dione (Διώνη) : the Titan goddess of the oracle of Dodona in Thesprotia, and the mother of Aphrodite by Zeus. She was the thirteenth Titan, daughter of Gaia and Uranus.
26. Dionysus (Διόνυσος) : the god of wine-making, orchards and fruit, vegetation, fertility, festivity, insanity, ritual madness, religious ecstasy, and theatre.
27. Dryops (Δρύοψ) : probably the craggy, old god of the mountain.
28. Earth or Gaia (Γαῖα) : the ancestral mother—sometimes parthenogenic—of all life. She is the mother of Uranus (Sky), from whose sexual union she bore the Titans (themselves parents of many of the Olympian gods), the Cyclopes, and the Giants; as well as of Pontus (Sea), from whose union she bore the primordial sea gods.
29. Echo (Εχω) : an Oreiad-nymph of Mount Cithaeron in Boiotia. The goddess Hera cursed her with just an echo for a voice as punishment for distracting her from the affairs of Zeus with her endless chatter. She was loved by the god Pan, and herself became enamoured of the boy Narcissus. When the youth spurned her advances she wasted away, leaving nothing behind but an echoing voice.
30. Eilithyia (Εἰλείθυια) : the Greek goddess of childbirth and midwifery, and the daughter of Zeus and Hera.
31. Electra (Ἠλέκτρα) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Electra was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
32. Euryphaessa (Εὐρυφάεσσα) : also known as Theia, one of the twelve Titans, the children of the earth goddess Gaia and the sky god Uranus in Greek mythology. She is the Greek goddess of sight and vision, and by extension the goddess who endowed gold, silver, and gems with their brilliance and intrinsic value. Her brother-consort is Hyperion, a Titan and god of the sun, and together they are the parents of Helios (the Sun), Selene (the Moon), and Eos (the Dawn).
33. Galaxaura (Γαλαξαύρη) : one of the 3,000 water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Galaxaura was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
34. Graces or Charites (Χάριτες) : three or more goddesses of charm, beauty, nature, human creativity, goodwill, and fertility. Hesiod names three—Aglaea ("Shining"), Euphrosyne ("Joy"), and Thalia ("Blooming")—and names Aglaea as the youngest and the wife of Hephaestus. The Charites were usually considered the daughters of Zeus and Oceanid Eurynome.
35. Hades (ᾍδης) : the god of the dead and the king of the underworld. Hades was the eldest son of Cronus and Rhea.
36. Harmonia (Ἁρμονία) : the goddess of harmony and concord. According to one account, she is the daughter of Ares and Aphrodite. By another account, Harmonia was from Samothrace and was the daughter of Zeus and Electra, her brothers were Dardanus and Iasion being the founder of the mystic rites celebrated on the island. Almost always, Harmonia is married to Cadmus. With Cadmus, she was the mother of Ino, Polydorus, Autonoë, Agave, Semele, and Illyrius.
37. Heaven or Uranus (Οὐρανός) : the personification of the sky and one of the Greek primordial deities. According to Hesiod, Uranus was the son and husband of Gaia (Earth), with whom he fathered the first generation of Titans.
38. Hebe (Ἡβη) : the goddess of youth and the cupbearer of the gods who served ambrosia at the heavenly feast. She was also the patron goddess of the young bride and an attendant of the goddess Aphrodite. Heracles received Hebe in marriage upon his ascension to Olympus, a wedding which reconciled the hero with Hebe's mother Hera.
39. Hecate (Ἑκατη) : a goddess associated with crossroads, night, light, magic, protection from witchcraft, drugs, the Moon, graves, and ghosts. She was the only child of the Titanes Persaeus and Asteria from whom she received her power over heaven, earth, and sea.
40. Helios (Ἥλιος) : the god who personifies the Sun. He was a guardian of oaths and also the god of sight. Due to his position as the sun, he was believed to be an all-seeing witness, and thus was often invoked in oaths.
41. Hephaestus (Ἥφαιστος) : the Greek god of artisans, blacksmiths, carpenters, craftsmen, fire, metallurgy, metalworking, sculpture and volcanoes. In Greek mythology, Hephaestus was either the son of Zeus and Hera or he was Hera's parthenogenous child. He was cast off Mount Olympus by his mother Hera because of his lameness.
42. Hera (Ἥρα) : the goddess of marriage, women, and family, and the protector of women during childbirth. In Greek mythology, she is queen of the twelve Olympians and Mount Olympus, sister and wife of Zeus, and daughter of the Titans Cronus and Rhea. One of her defining characteristics in myth is her jealous and vengeful nature in dealing with any who offended her, especially Zeus's numerous adulterous lovers and illegitimate offspring.
43. Hermes (Ἑρμῆς) : the Olympian god of herds and flocks, travellers and hospitality, roads and trade, thievery and cunning, heralds and diplomacy, language and writing, athletic contests and gymnasiums, astronomy and astrology. He was the herald and personal messenger of Zeus, King of the Gods, and also the guide of the dead who led souls down into the underworld.
44. Hestia (Ἑστία) : the virgin goddess of the hearth and the home. She is the firstborn child of the Titans Cronus and Rhea, and one of the Twelve Olympians. Like Athena and Artemis, Hestia elected never to marry and remained an eternal virgin goddess instead, forever tending to the hearth of Olympus. As the goddess of sacrificial fire, Hestia received the first offering at every domestic sacrifice.
45. Hyperion (Ὑπερίων) : one of the twelve Titan children of Gaia (Earth) and Uranus (Sky). With his sister, the Titaness Theia, Hyperion fathered Helios (Sun), Selene (Moon) and Eos (Dawn).
46. Iache (Ἰάχη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Iache was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
47. Ianeira (Ἰάνειρά) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and Tethys. She one of the "deep-bosomed daughters of Oceanus" gathering flowers with Persephone when she was abducted by Hades.
48. Ianthe (Ἰάνθη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Ianthe was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
49. Ichnaea (Ιχναιη) : the goddess of tracing and tracking. She was one of the female Titanes who possessed an oracle at Ikhnai (Ichnae) in Thessalia (Thessaly).
50. Iris (Ἶρις) : a daughter of the gods Thaumas and Electra, the personification of the rainbow and messenger of the gods, a servant to the Olympians and especially Queen Hera.
51. Leto (Λητώ) : a goddess and the mother of Apollo and Artemis. She is the daughter of the Titans Coeus and Phoebe, and the sister of Asteria. In the Olympian scheme, her hidden beauty accidentally caught the eye of Zeus. Classical Greek myths record little about Leto other than her pregnancy and search for a place where she could give birth to Apollo and Artemis, since Hera, the wife of Zeus, in her jealousy ordered all lands to shun her and deny her shelter. Hera is also the one to have sent the monstrous Python, a giant serpent, against Leto to pursue and harm her. Leto eventually found an island, Delos, that was not joined to the mainland or attached to the ocean floor, therefore it was not considered land or island and she could give birth.
52. Leucippe (Λευκίππη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Leucippe, along with her sisters, was one of the companions of Persephone when the maiden was abducted by Hades, the god of the Underworld.
53. Maia (Μαῖα) : the daughter of Atlas and Pleione the Oceanid, and is the oldest of the seven Pleiades. They were born on Mount Cyllene in Arcadia, and are sometimes called mountain nymphs. By Zeus, Maia is the mother of Hermes.
54. Megamedes (Μεγαμηδες) : "the great lord", presumably an alternate name of the Titans Crius, children of Uranus and Gaia.
55. Melita (Μελίτη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. She was one of the companions of Persephone along with her sisters when the daughter of Demeter was abducted by Hades.
56. Melobosis (Μηλόβοσίς) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Iache was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
57. Mnemosyne (Μνημοσύνη) : the goddess of memory and the mother of the nine Muses by her nephew Zeus. In the Greek tradition, Mnemosyne is one of the Titans, the twelve divine children of the earth-goddess Gaia and the sky-god Uranus.
58. Muses (Μοῦσαι) : the inspirational goddesses of literature, science, and the arts. They were considered the source of the knowledge embodied in the poetry, lyric songs, and myths that were related orally for centuries in ancient Greek culture. The number and names of the Muses differed by region, but from the Classical period the number of Muses was standardized to nine, and their names were generally given as Calliope, Clio, Polyhymnia, Euterpe, Terpsichore, Erato, Melpomene, Thalia, and Urania.
59. Nereus (Νηρεύς) : the eldest son of Pontus (the Sea) and Gaia (the Earth), with Pontus himself being a son of Gaia. Nereus and Doris became the parents of 50 daughters (the Nereids) and a son (Nerites), with whom Nereus lived in the Aegean Sea.
60. Nymphs (νύμφη) : a minor female nature deity in ancient Greek folklore. Distinct from other Greek goddesses, nymphs are generally regarded as personifications of nature; they are typically tied to a specific place, landform, or tree, and are usually depicted as maidens. Because of their association with springs, they were often seen as having healing properties; other divine powers of the nymphs included divination and shapeshifting. Nymphs, like other goddesses, were immortal except for the Hamadryads, whose lives were bound to a specific tree. Nymphs are divided into various broad subgroups based on their habitat, such as the Meliae (ash tree nymphs), the Dryads (oak tree nymphs), the Alseids (grove nymphs), the Naiads or Hydriads (spring nymphs), the Nereids (sea nymphs), the Oceanids (ocean nymphs), the Oreads (mountain nymphs), and the Epimeliads (apple tree and flock nymphs). Other nymphs included the Hesperides (evening nymphs), the Hyades (rain nymphs), and the Pleiades (companions of Artemis).
61. Ocean (Ὠκεανός) : a Titan son of Uranus and Gaia, the husband of his sister the Titan Tethys, and the father of the river gods and the Oceanids, as well as being the great river which encircled the entire world.
62. Oceanus (Ὠκεανός) : a Titan son of Uranus and Gaia, the husband of his sister the Titan Tethys, and the father of the river gods and the Oceanids.
63. Ocyrhoe (Ὠκυρόη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Electra was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
64. Pallas[1] (Παλλάς) : same deity as Athena.
65. Pallas[2] (Πάλλας) : according to Hesiod, the son of the Titans Crius and Eurybia, the brother of Astraeus and Perses, the husband of Styx, and the father of Zelus ("Zeal" or "Emulation"), Nike ("Victory"), Kratos ("Strength" or "Power"), and Bia ("Might" or "Force").] Hyginus says that Pallas, whom he calls "the giant", also fathered with Styx: Scylla, Fontus ("Fountains") and Lacus ("Lakes"). Pallas was sometimes regarded as the Titan god of warcraft and of the springtime campaign season. The Homeric Hymn "To Hermes" makes the moon goddess Selene (usually the daughter of the Titans Hyperion and Theia), the daughter of a Pallas, son of Megamedes, which is possibly the same as this Pallas.
66. Pan (Πάν) : the god of the wild, shepherds and flocks, rustic music and impromptus, and companion of the nymphs. He has the hindquarters, legs, and horns of a goat, in the same manner as a faun or satyr. With his homeland in rustic Arcadia, he is also recognized as the god of fields, groves, wooded glens, and often affiliated with sex; because of this, Pan is connected to fertility and the season of spring. Pan is the child of Hermes and a daughter of Dryops.
67. Pandia (Πανδία) : a daughter of Zeus and the goddess Selene, the Greek personification of the moon.
68. Persaeus (Πέρσης) : the son of the Titan Crius and Eurybia, and thus brother to Astraeus and Pallas. Persaeus wed to Asteria, the daughter of Phoebe and Coeus, with whom he had one child, Hecate, honoured by Zeus above all others as the goddess of magic, crossroads, and witchcraft.
69. Persephone (Περσεφόνη) : the daughter of Zeus and Demeter. She became the queen of the underworld after her abduction by her uncle Hades, the king of the underworld, who would later also take her into marriage.
70. Phaeno (Φαινώ) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Phaeno was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
71. Pluto (Πλουτώ) : one of the 3,000 water-nymph daughters of Titans Oceanus and his sister-wife Tethys. Pluto was one of the "deep-bosomed daughters of Oceanus" who were the playmates of Persephone when she was abducted by Hades.
72. Plutus (Πλοῦτος) : the god and the personification of wealth, and the son of the goddess of agriculture Demeter and the mortal Iasion.
73. Poseidon (Ποσειδων) : the Olympian god of the sea, earthquakes, floods, drought and horses. He was the protector of seafarers and the guardian of many Hellenic cities and colonies. Poseidon was born to the Titans Cronus and Rhea, the fifth child out of six, born after Hestia, Demeter, Hera and Hades in that order.
74. Rhea (Ῥέα) : a mother goddess, the Titan daughter of the earth goddess Gaia and the sky god Uranus, himself a son of Gaia. She is the older sister of Cronus, who was also her consort, and the mother of the five eldest Olympian gods (Hestia, Demeter, Hera, Poseidon, and Zeus) and Hades, king of the underworld.
75. Rhodea (Ῥόδη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Iache was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
76. Rhodope (Ῥοδόπη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-wife Tethys. She was one of the playmates of Persephone in the meadows when the latter was abducted by her uncle Hades to be his queen in the underworld.
77. Seasons or Hours or Horae (Ὧραι) : the goddesses of the seasons and the natural portions of time. The Horae were originally the personifications of nature in its different seasonal aspects, but in later times they were regarded as goddesses of order in general and natural justice. "They bring and bestow ripeness, they come and go in accordance with the firm law of the periodicities of nature and of life", Karl Kerenyi (a Hungarian scholar in classical philology and one of the founders of modern studies of Greek mythology) observed, adding "Hora means 'the correct moment'." Traditionally, they guarded the gates of Olympus, promoted the fertility of the earth, and rallied the stars and constellations. The course of the seasons was also symbolically described as the dance of the Horae, and they were accordingly given the attributes of spring flowers, fragrance and graceful freshness.
78. Selene (Σελήνη) : the goddess and personification of the Moon. She is traditionally the daughter of the Titans Hyperion and Theia, and sister of the sun god Helios and the dawn goddess Eos. However, the Homeric Hymn to Hermes has Selene as the daughter of Pallas, the son of Megamedes. Like her brother Helios, the Sun god, who drives his sun chariot across the sky each day, Selene is also said to drive a chariot across the heavens.
79. Sileni (Σειληνός) : a minor deity, companion and tutor to the wine god Dionysus. Sileni presides over other daimons and is related to musical creativity, prophetic ecstasy, drunken joy, drunken dances and gestures. The original Sileni resembled a folkloric man of the forest, with the ears of a horse and sometimes also the tail and legs of a horse. The later sileni were drunken followers of Dionysus, usually bald and fat with thick lips and squat noses, and having the legs of a human.
80. Styx (Στύξ) : the eldest of the Oceanids, the many daughters of the Titan Oceanus, the great world-encircling river, and his sister-wife, the Titaness Tethys. Styx as one of her "frolicking" Oceanid-companions when she was abducted by Hades.
81. Telphusa[2] (Τέλφουσα) : a nymph, the daughter of the Ladon, which nymph was probably the stream flowing through the lower part of the town into the Ladon.
82. Themis (Θέμις) : the goddess and personification of justice, divine order, law, and custom. She is one of the twelve Titan children of Gaia and Uranus, and the second wife of Zeus. She is associated with oracles and prophecies, including the Oracle of Delphi. Her symbol is the Scales of Justice.
83. Thetis (Θέτις) : one of the 50 Nereids, daughters of the ancient sea god Nereus.
84. Tyche (Τύχη) : one of the 3,000 Oceanids, water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Electra was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
85. Urania (Οὐρανία) : one of the 3,000 water-nymph daughters of the Titans Oceanus and his sister-spouse Tethys. Along with her sisters, Urania was one of the companions of Persephone when the daughter of Demeter was abducted by Hades.
86. Victory or Nike (Νικη) : the winged goddess who personifies victory in any field including art, music, war, and athletics.
87. Zeus (Ζεύς) : the sky and thunder god in ancient Greek religion and mythology, who rules as king of the gods on Mount Olympus.

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Other Beings mentioned in Homeric Hymns :

1. Argus or Argos (Ἄργος) : a many-eyed giant, son of Arestor. Argus was Hera's servant. His great service to the Olympian pantheon was to slay the chthonic serpent-legged monster Echidna as she slept in her cave. Hera's defining task for Argus was to guard the white heifer Io from Zeus, who was attracted to her, keeping her chained to the sacred olive tree at the Argive Heraion. She required someone who had at least a hundred eyes spread out, always watching in all directions, someone who would stay awake despite being asleep. Argos was meant to be the perfect guardian. Hera knew that the heifer was in reality Io, one of the many nymphs Zeus was coupling with to establish a new order. To free Io, Zeus had Argus slain by Hermes. The messenger of the Olympian gods, disguised as a shepherd, first put all of Argus' eyes asleep with spoken charms, then slew him.
2. Centaur (κένταυρος) : a creature with the upper body of a human and the lower body and legs of a horse. Centaurs are thought of in many Greek myths as being as wild as untamed horses, and were said to have inhabited the region of Magnesia and Mount Pelion in Thessaly, the Foloi oak forest in Elis, and the Malean peninsula in southern Laconia.
3. Chimera (Xίμαιρα) : a monstrous fire-breathing hybrid creature from Lycia, Asia Minor, composed of different animal parts. Typically, it is depicted as a lion with a goat's head protruding from its back and a tail ending with a snake's head. Some representations also include dragon's wings. It was an offspring of Typhaon and Echidna and a sibling of monsters like Cerberus and the Lernaean Hydra.
4. Sprite : a supernatural entity often depicted as fairy-like creatures or as an ethereal entity.
5. Typhaon (Τυφῶν) : a monstrous serpentine giant and one of the deadliest creatures in Greek mythology. Typhon was the son of Hera alone.

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Places mentioned in Homeric Hymns :

1. Aegae (Αἰγαί) : a town on the west coast of ancient Euboea, north of Chalcis and a little south of Orobiae, opposite the mainland city of Anthedon.
2. Aegina (Αίγινα) : one of the Saronic Islands of Greece in the Saronic Gulf not so far from Athens.
3. Aepy (Αἶπυ) : a city in ancient Elis, Greece. It was one of the oldest towns in Elis. Its location is a mystery.
4. Aesagea (Αἰσαγέης) : a mountain in Anatolia.
5. Alpheus (Ἀλφειός) : the Greek river which the mythological god refers to.
6. Antron (Ἀντρών) : a town and polis (city-state) of ancient Thessaly in the district Achaea Phthiotis, at the entrance of the Maliac Gulf, and opposite Oreus in Euboea.
7. Arcadia (Ἀρκαδία) : a region in the central Peloponnese. It takes its name from the mythological character Arcas. Geographically, ancient Arcadia occupied the highlands at the centre of the Peloponnese. To the north, it bordered Achaea along the ridge of high ground running from Mount Erymanthos to Mount Cyllene; most of Mount Aroania lay within Arcadia. To the east, it had borders with Argolis and Corinthia along the ridge of high ground running from Mount Cyllene round to Mount Oligyrtus and then south Mount Parthenius. To the south, the borders with Laconia and Messenia ran through the foothills of the Parnon and Taygetos mountain ranges, such that Arcadia contained all the headwaters of the Alpheios river, but none of the Eurotas river. To the south-west, the border with Messania ran along the tops of Mount Nomia, and Mount Elaeum, and from there the border with Elis ran along the valleys of the Erymanthos and Diagon rivers. Most of the region of Arcadia was mountainous, apart from the plains around Tegea and Megalopolis, and the valleys of the Alpheios and Ladon rivers.
8. Arena (Ἀρήνην) : an ancient town in Elis, Greece.
9. Argyphea (Αργυφέην) : probably a town in Triphylia in ancient Elis at the ford of the river Alpheus.
10. Athens (Αθήνα) : the capital and largest city of Greece. A major coastal urban area in the Mediterranean, Athens is also the capital of the Attica region and is the southernmost capital on the European mainland.
11. Athos (Ἄθως) : a mountain on the Athos peninsula in northeastern Greece. In Greek mythology, Athos is the name of one of the Gigantes that challenged the Greek gods during the Gigantomachia. Athos threw a massive rock at Poseidon which fell in the Aegean Sea and became Mount Athos.
12. Autocane : an ancient city of Aeolis situated opposite the island of Lesbos. It was one of the places that suffered the destruction caused by a tsunami that took place after an earthquake in 426 BCE.
13. Callichorus (Καλλίχορος) : a river of ancient Bithynia.
14. Carpathos (Κάρπαθος) : the second largest of the Greek Dodecanese islands, in the southeastern Aegean Sea.
15. Cenaeum (Κήναιον) : a mountain and cape forming the northwest tip of the island of Euboea, Greece.
16. Cephisian lake : a lake in the centre of Boeotia, Greece, west of Thebes.
17. Cephissus (Κήφισσος) : a river in northern Boeotia, central Greece, which the river god Cephissus was associated with.
18. Chalcis (Χαλκίς) : a town of ancient Elis. Strabo locates it in an area of the region of Triphylia called Macistia, near a river also called Chalcis, a spring called Cruni and not far from the city of Samicum.
19. Chios (Χίος) : the fifth largest Greek island, situated in the northern Aegean Sea, and the tenth largest island in the Mediterranean Sea.
20. Claros (Κλάρος) : an ancient Greek sanctuary on the coast of Ionia. It contained a temple and oracle of Apollo, honored here as Apollo Clarius. It was located in the territory of Colophon, one of the twelve cities of the Ionian League.
21. Cnidos (Κνίδος) : a Greek city in ancient Caria and part of the Dorian Hexapolis, in south-western Anatolia.
22. Cnossos (Κνωσσός) : a major center of the Minoan civilization in Crete and is known for its association with the Greek myth of Theseus and the minotaur. King Minos dwelt in a palace at Cnossos.
23. Corycus  (Κώρυκος) : a town in ancient Ionia, near a mountain of the same name. It was found near the coast.
24. Cos or Kos (Κως) : a Greek island, which is part of the Dodecanese island chain in the southeastern Aegean Sea. Cos is the third largest island of the Dodecanese by area, after Rhodes and Karpathos.
25. Crete (Κρήτη) : the largest and most populous of the Greek islands. The island is mostly mountainous, and its character is defined by a high mountain range crossing from west to east.
26. Crisa (Κρῖσα) : a town in ancient Phocis situated inland a little southwest of Delphi, at the southern end of a projecting spur of Mount Parnassus, where no chariots rolled, and no trampling of horses was heard.
27. Cruni (Κρουνοί) : a spring near the town Chalcis in ancient Elis.
28. Cyllene (Κυλλήνη) : a mountain on the Peloponnese in Greece. It is located near the border between the regions of Arcadia and Achaea. Much of the mountain is barren and rocky, although the lower area is largely forested.
29. Cyprus (Κύπριος) : an island in the eastern Mediterranean Sea, north of the Sinai Peninsula, south of the Anatolian Peninsula, and west of the Levant. It is geographically a part of West Asia. Cyprus occupies an important role in Greek mythology, being the birthplace of Aphrodite and Adonis, and home to King Cinyras, Teucer and Pygmalion.
30. Delos[1] (Δήλος) : an isle, a holy sanctuary and the birthplace of Apollo.
31. Dracanum (Δράκονον) : a town of ancient Greece on the island of Icarus. It was located on the easternmost point of the island, on a cape of the same name.
32. Dulichium (Δουλίχιον) : ean island off the Ionian Sea coast of Acarnania, Greece.
33. Dyme (Δύμη) : a town and polis (city-state) of ancient Achaea, and the most westerly of the 12 Achaean cities. It was situated near the coast, according to Strabo 60 stadia from the promontory Araxus, and according to Pausanias 30 stadia from the river Larisus, which separated its territory from Elis.
34. Egypt (Αἴγυπτον) : a civilization of ancient Northeast Africa. It was concentrated along the lower reaches of the Nile River.
35. Eiresiae (Εἰρεσίδαι) : a deme of ancient Attica, west of Cephisia, and adjacent to Iphistiadae.
36. Eleusis (Ἐλευσίς) : a deme of ancient Attica, belonging to the phyle Hippothoöntis. It owed its celebrity to its being the chief seat of the worship of Demeter and Persephone, and to the mysteries celebrated in honour of these goddesses, which were called the Eleusinia. Eleusis stood upon a height at a short distance from the sea, and opposite the island of Salamis. Its situation possessed three natural advantages. It was on the road from Athens to the Isthmus of Corinth; it was in a very fertile plain; and it was at the head of an extensive bay, formed on three sides by the coast of Attica, and shut in on the south by the island of Salamis. The town itself dates from the most ancient times. The caves on the coast of Eleusis are home to a mythological place for the Greek world. There is a cave said to be the very spot where Persephone was abducted by Hades himself and the cave was considered a gateway to Tartarus. At the spot of this abduction was a sanctuary (Ploutonion) dedicated to Hades and Persephone. The Rharian plain is also mentioned in the Homeric Hymn to Artemis; it appears to have been in the neighbourhood of the city; but its site cannot be determined.
37. Elis (Ἦλις) : an ancient district in southern Greece on the Peloponnese, bounded on the north by Achaea, east by Arcadia, south by Messenia, and west by the Ionian Sea.
38. Enienae (Αἰνιανία) : a region of ancient Greece located near Thessaly.
39. Erebus (Ἔρεβος) : the darkness of the Underworld, the Underworld itself, or the region through which souls pass to reach Hades, and can sometimes be used as a synonym for Tartarus or Hades.
40. Euboea (Εὔβοια) : the second-largest Greek island in area after Crete, and the sixth largest island in the Mediterranean Sea. It is separated from Boeotia in mainland Greece by the narrow Euripus Strait. In general outline it is a long and narrow island. Its geographic orientation is from northwest to southeast, and it is traversed throughout its length by a mountain range.
41. Euripus (Εύριπος) : a narrow channel of water separating the Greek island of Euboea in the Aegean Sea from Boeotia in mainland Greece. The strait's principal port is Chalcis on Euboea, located at the strait's narrowest point. The strait is subject to strong tidal currents which reverse direction approximately four times a day. Tidal flows are very weak in the Eastern Mediterranean, but the strait is a remarkable exception.
42. Europe (Εὐρώπ) : a continent located entirely in the Northern Hemisphere and mostly in the Eastern Hemisphere. It is bordered by the Arctic Ocean to the north, the Atlantic Ocean to the west, the Mediterranean Sea to the south, and Asia to the east. Europe shares the landmass of Eurasia with Asia, and of Afro-Eurasia with both Asia and Africa.
43. Haliartus (Ἁλίαρτος) : a town of ancient Boeotia, and one of the cities of the Boeotian League. It was situated on the southern side of Lake Copais in a pass between the mountain and the lake. The territory of Haliartus was a very fertile plain, watered by numerous streams flowing into Lake Copais, which in this part was hence called the Haliartian marsh. These streams bore the names of Ocalea, Lophis, Hoplites, Permessus, and Olmeius. The territory of Haliartus extended westward to Mount Tilphossium, since Pausanias says that the Haliartians had a sanctuary of the goddesses called Praxidicae situated near this mountain. The towns Peteon, Medeon, Ocalea, and Onchestos were situated in the territory of Haliartus.
44. Helicon (Ἑλικών) : a mountain in the region of Thespiai in Boeotia, Greece. In Greek mythology, two springs sacred to the Muses were located here: the Aganippe and the Hippocrene.
45. Icarus (Ικαρία) : a Greek island in the Aegean Sea, southwest of Samos.
46. Ida (Ίδα) : a sacred mountains in the ancient Troad region of western Anatolia. From the Anatolian Mount Ida, Zeus was said to have abducted Ganymede to Olympus.
47. Ilion (Ἴλιον) : an Archaic name for the pre-classical city of Troy.
48. Imbros (Ίμβρος) : an island which was an Athenian cleruchy, a colony whose settlers retained Athenian citizenship. According to Greek mythology, the palace of Thetis, mother of Achilles, king of Phthia, was situated between Imbros and Samothrace. The stables of the winged horses of Poseidon were said to lie between Imbros and Tenedos.
49. Inopus (Ἰ̄νωπός) : a fountain and river on the island of Delos (It is said to have risen and fallen at the same time as the Nile, and hence was supposed to be connected with it by a subterranean channel).
50. Iolcus (Ἰωλκός) : an ancient city in Thessaly.
51. Ithaca (Ἰθάκη) : a Greek island located in the Ionian Sea, off the northeast coast of Kefalonia and to the west of continental Greece. Ithaca is mountainous.
52. Laconian coast : a coast of ancient Laconia, with a good harbour, situated upon a promontory, which is a projection of Mount Zarax.
53. Lectus (Λεκτόν) : a cape on the westernmost point of Anatolia, making it the westernmost point of Asia.
54. Lelantine plain (Ληλάντου πεδίον) : a fertile plain on the Greek island of Euboea, between Chalcis and Eretria.
55. Lemnos (Λήμνος) : a Greek island in the northern Aegean Sea. Lemnos is primarily a flat island, but the western region, particularly the northwest, is rocky and mountainous. The island was sacred to Hephaestus, god of metallurgy, for he fell from Olympus on Lemnos.
56. Lesbos (Λέσβος) : a Greek island located in the northeastern Aegean Sea. In classical mythology, seven generations after the flood of Deucalion had taken place and much of mankind had perished, it came to pass that Lesbos was also laid desolate by the deluge of waters. And after these events Macar came to the island, and, recognizing the beauty of the land, he made his home in it. Now at first Macar made his home in Lesbos, but later, as his power kept steadily increasing because of the fertility of the island and also of his own fairness and sense of justice, he won for himself the neighbouring islands and portioned out the land, which was uninhabited. And it was during this time that Lesbos, the son of Lapithes, the son of Aeolus, the son of Hippotes, in obedience to an oracle of Pytho, sailed with colonists to the island, and marrying Methymna, the daughter of Macar, he made his home there with her; and when he became a man of renown, he named the island Lesbos after himself and called the folk Lesbians.
57. Lilaea (Λίλαια) : one of the most important ancient Phocian towns, and a polis (city-state), built on the north slopes of Mount Parnassus, and at the sources of the Cephissus river. Lilaea was named after the Naiad Lilaea, the daughter of the river-god Cephissus, since the city itself was situated close to the sources of the river. A sanctuary dedicated to Artemis and another one, dedicated to the deified river stood there in antiquity.
58. Lycia (Λυκία) : a region in Anatolia, bordered the Mediterranean Sea.
59. Maeonia (Μαιονία) : a city near the Hermos River, in ancient Lydia.
60. Maiden Well : a well where women of that place were used to draw water.
61. Malea (Μαλέας) : a peninsula and cape in the southeast of the Peloponnese in Greece.  It separates the Laconian Gulf in the west from the Aegean Sea in the east. It is the second most southerly point of mainland Greece (after Taenarian Peninsula). The seas around the cape are notoriously treacherous and difficult to navigate, featuring variable weather and occasionally very powerful storms.
62. Meles (Μέλης) : a stream flowed by the ancient city of Smyrna, Anatolia.
63. Miletus (Μῑ́λητος) : an ancient Greek city on the western coast of Anatolia, near the mouth of the Maeander River in ancient Ionia.
64. Mimas (Μίμας) : a region which is one of the westernmost points of Anatolia. The name was referenced to the son of Gaia who was one of the Giants slain by Hephaistos during the war between Gods and Giants in Greek mythology.
65. Mount Cynthus (Κύνθος) : a mountain on the isle of Delos, part of the Greek Cyclades.
66. Mycale (Μυκάλη) : a mountain on the west coast of central Anatolia. The mountain forms a ridge, terminating in what was known anciently as the Trogilium promontory.
67. Naxos (Νάξος) : a Greek island and the largest of the Cyclades (an island group in the Aegean Sea).
68. Nysa (Νῦσα) : a mountainous district variously associated with Ethiopia, Libya, Boeotia, Thrace, India, or Arabia by Greek mythographers, and the traditional place where the rain nymphs, the Hyades, raised the infant god Dionysus, the "God of Nysa."
69. Ocalea (Ὠκαλέα) : a town in ancient Boeotia, Greece. It lay in the middle of a long narrow plain, situated upon a small stream of the same name, bounded on the east by the heights of Haliartus, on the west by the mountain Tilphossium, on the south by a range of low hills, and on the north by the Lake Copais.
70. Ocean (Ὠκεανός) : the great world-encircling river. Both Hesiod and Homer locate Ocean at the ends of the earth, near Tartarus, in the Theogony, or near Elysium, in the Iliad, and in the Odyssey, has to be crossed in order to reach the "dank house of Hades". And for both Hesiod and Homer, Ocean seems to have marked a boundary beyond which the cosmos became more fantastical. In Homer, Helios the sun, rises from Ocean in the east, and at the end of the day sinks back into Ocean in the west, and the stars bathe in the "stream of Ocean". According to later sources, after setting, Helios sails back along Ocean during the night from west to east. Just as Ocean the god was the father of the river gods, Ocean the river was said to be the source of all other rivers, and in fact all sources of water, both salt and fresh.
71. Olympus (Όλυμπος) : Mount Olympus in Thessaly, northern Greece, the home of the twelve gods of Olympus in Greek mythology.
72. Onchestus (Ογχηστός) : a Greek town in ancient Boeotia northwest of Thebes. In ancient times it was famous for its sanctuary of Poseidon.
73. Ortygia (Ὀρτυγία) : a small island which is the historical centre of the city of Syracuse, Sicily. The goddess Leto stopped at Ortygia to give birth to Artemis, the firstborn of her twins. Artemis then helped Leto across the sea to the island of Delos, where Leto gave birth to Apollo.
74. Paphos (Πάφος) : a coastal city in southwest Cyprus.
75. Parnassus (Παρνασσός) : a mountain range of central Greece. It spreads over Boeotia, Phthiotis and Phocis, where its largest part lies. It was named after Parnassos, son of the nymph Kleodora and the man Kleopompus.
76. Paros[1] (Πάρος) : a town of ancient Greece on the island of Paros.
77. Paros[2] (Πάρος) : a Greek island in the central Aegean Sea. Part of the Cyclades island group, it lies to the west of Naxos.
78. Pelion (Πήλιο) : a mountain at the southeastern part of Thessaly in northern Greece, forming a hook-like peninsula between the Pagasetic Gulf and the Aegean Sea. In Greek mythology, Mount Pelion (which took its name from the mythical king Peleus, father of Achilles) was the homeland of Chiron the Centaur, tutor of many ancient Greek heroes, such as Jason, Achilles, Theseus and Heracles. On Mount Pelion, near Chiron's cave, the marriage of Thetis and Peleus took place.
79. Peloponnesus (Πελοπόννησος) : a peninsula and geographic region in Southern Greece. The major cities of Sparta, Corinth, Argos and Megalopolis were all located on the Peloponnese, and it was the homeland of the Peloponnesian League.
80. Peneus (Πηνειός) : a river in Thessaly, Greece. The river is named after the god Peneus.
81. Peparethus (Πεπάρηθος) : the ancient name of the island of Skopelos and one of the towns on the island. It is in the western Aegean Sea and one of several islands which comprise the Northern Sporades island group, which lies east of the Pelion peninsula on the mainland and north of the island of Euboea. It is part of the Thessaly region.
82. Pherae (Φεραί) : a city and polis (city-state) in southeastern Ancient Thessaly. One of the oldest Thessalian cities, it was located in the southeast corner of Pelasgiotis. According to Strabo, it was near Lake Boebeïs 90 stadia from Pagasae, its harbor on the Gulf of Pagasae.
83. Phocaea (Φώκαια) : an ancient Ionian Greek city on the western coast of Anatolia. Phocaea was the northernmost of the Ionian cities, on the boundary with Aeolis. It was located near the mouth of the river Hermus, and situated on the coast of the peninsula separating the Gulf of Cyme to the north, named for the largest of the Aeolian cities, and the Gulf of Smyrna to the south.
84. Phoenice (Φοινίκη) : an ancient Greek city in Epirus and capital of the Chaonians.
85. Phrygia (Φρυγία) : a kingdom in the west-central part of Anatolia, centered on the Sangarios River.
86. Pieria (Κιέριον) : town and polis (city-state) in the district of Thessaliotis in ancient Thessaly.
87. Plain of Nysa : a mythical place where Persephone was abducted by Hades. Probably near the mountainous district of Nysa associated with Dionysus.
88. Pylos (Πύλος) : a town in Messenia, Peloponnese, Greece.
89. Pytho (Πυθώ) : also known as Delphi, an ancient sacred precinct and the seat of Pythia, the major oracle who was consulted about important decisions throughout the ancient classical world. The ancient Greeks considered the centre of the world to be in Pytho, marked by the stone monument known as the Omphalos of Pytho (navel).
90. Rharus (Ρᾶρος) : a field located in Eleusis in Greece and was supposedly where the first plot of grain was grown after Demeter (through Triptolemus) taught humanity agriculture.
91. Rhenaea (Ῥήνεια) : a Greek island in the Cyclades. It lies just west of the island of Delos and further southwest of the island of Mykonos.
92. Salamis (Σαλαμίς) : an ancient Greek city-state on the east coast of Cyprus, at the mouth of the river Pedieos.
93. Same (Σάμη) : an Ancient Greek name of a Homeric island in the Ionian Sea, near Ithaca and Cephalonia. In Homer's Odyssey Same is described as part of Odysseus's kingdom together with Ithaca, Dulichium, and Zacynthus.
94. Samos[1] or Samothrace (Σαμοθράκη) : also known as the Samos of Thrace, or Thracian Samos (samos means “height” or “mountain”). Samothrace boasts the highest peak of all the Aegean mountains in Mount Fengari. The mountain serves as a landmark for sailors traveling in the area. Homer called Samothrace “Poseidon’s island” because Poseidon viewed the Trojan coast from its peak. It does not have a good natural harbor, so in ancient times ships would moor along the northern coast for protection from the southeast winds.
95. Samos[2] (Σάμος) : an island in the eastern Aegean Sea, south of Chios, north of Patmos. Samos was an especially rich and powerful city-state, particularly known for its vineyards and wine production.
96. Scyros (Σκῦρος) : an island in Greece. It is the southernmost island of the Sporades, an archipelago in the Aegean Sea.
97. Smyrna (Σμύρνη) : an Ancient Greek city located on the Aegean coast of Anatolia.
98. Streams of Aegyptus : probaby the Nile river, the lifeline of civilization in Egypt since the Stone Age.
99. Styx (Στύξ) : river of the Underworld.
100. Taenarum (Ταίναρον) : a town of ancient Laconia, situated at the distance of 40 stadia north of the isthmus of the Taenarian Peninsula.
101. Tartarus (Τάρταρος) : the deep abyss that is used as a dungeon of torment and suffering for the wicked and as the prison for the Titans.
102. Taygetus (Ταΰγετος) : a mountain range on the Peloponnese peninsula in Southern Greece. The highest mountain of the range is Mount Taygetus.
103. Telphusa[1] (Τέλφουσα) : a town in the west of ancient Arcadia, situated upon the left or eastern bank of the river Ladon. Its territory was bounded on the north by that of Psophis, on the south by that of Heraea, on the west by the Eleia and Tisatis, and on the east by that of Cleitor, Tripolis, and Theisoa. The town is said to have derived its name from a nymph, the daughter of the Ladon.
104. Telphusian : a mountain in Boeotia where Apollo humbled the stream of holy Telphusa.
105. Teumessus (Τευμησσός) : a town in ancient Boeotia, situated in the plain of Thebes, upon a low rocky hill of the same name. The name of this hill appears to have been also given to the range of mountains separating the plain of Thebes from the valley of the Asopus. Teumessus was upon the road from Thebes to Chalcis, at the distance of 100 stadia from the former. The town was surrounds by grassy rich plain.
106. Thebes (Θήβα) : the largest city in Boeotia, Central Greece.
107. Thoricus (Θορικός) : a city, and later a deme in the southern portion of ancient Attica. Thoricus directly faces Crete to the south, across the open Aegean Sea.
108. Thryon (Θρύον) : a town in Triphylia in ancient Elis at the ford of the river Alpheus.
109. Troy (Τροία) : the capital of a rich and powerful kingdom in Anatolia on a peninsula called the Troad. The city was a major regional power capable of summoning numerous allies to defend it. The city itself is sitting on a steep hill, protected by enormous sloping stone walls, rectangular towers, and massive gates whose wooden doors can be bolted shut. The city's streets are broad and well-planned. At the top of the hill is the Temple of Athena  as well as the palace, an enormous structure with numerous rooms around an inner courtyard.
110. Zacynthus (Ζάκυνθος) : a Greek island in the Ionian Sea. It is the third largest of the Ionian Islands. Zacynthus lies in the eastern part of the Ionian sea, west of the Greek (Peloponnese) mainland.

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Terms mentioned in Homeric Hymns :

1. Aegis (αἰγίς) : a device carried by Athena and Zeus, variously interpreted as an animal skin or a shield and sometimes featuring the head of a Gorgon.
2. Bacchie : a frenzy that Dionysus induce.
3. Cretans : native people of Crete, the largest of Greek islands.
4. Crisaeans : native people of Crisa, a town in ancient Phocis.
5. Cyllenian : relating to Cyllene, a mountain on the Peloponnese.
6. Cynthian : of or relating to Mount Cynthus (Κύνθος), a mountain of Delos, the birthplace of Apollo.
7. Cyprian : relating to the island of Cyprus.
8. Delian : relating to Delos (Δήλος), an isle, a holy sanctuary and the birthplace of Apollo.
9. Deo : a synonym of the goddess Demeter.
10. Dioscuri (Διοσκουροι) : refer to Castor and Polydeuces.
11. Doso : an alias of the goddess Demeter.
12. Eleusinians : a native resident of Eleusis, a deme of ancient Attica.
13. Epei : the original inhabitants of Elis.
14. Far-shooter : the title of the god Apollo.
15. Far-Worker : a title of the god Apollo.
16. God of the Silver Bow : refer to the god Apollo.
17. Holder of the Earth : a title of the god Poseidon.
18. Host of Many : refer to the underworld god Hades.
19. Hyperboreans (ὑπερβόρεοι) : a mythical people who lived in the far northern part of the known world. Despite their location in an otherwise frigid part of the world, the Hyperboreans were believed to inhabit a sunny, temperate, and divinely-blessed land. In many versions of the story, they lived north of the Riphean Mountains, which shielded them from the effects of the cold North Wind. The oldest myths portray them as the favorites of Apollo, and some ancient Greek writers regarded the Hyperboreans as the mythical founders of Apollo's shrines at Delos and Delphi.
20. Ie Paean (Ιη Παιηων) : Hail, Healer!  a hymn expressing triumph or thanksgiving to Apollo as the god of healing.
21. Ie Paeon (Ιηπαιήονι) : ‘Hail-Healer’, a title of Apollo as the god of healing, protector from diseases and evil.
22. Insewn : an epithet of Dionysus.
23. Ionians (Ἴωνες) : one of the four major tribes that the Greeks considered themselves to be divided into during the ancient period; the other three being the Dorians, Aeolians, and Achaeans. The Ionian dialect was one of the three major linguistic divisions of the Hellenic world, together with the Dorian and Aeolian dialects. When referring to populations, "Ionian" defines several groups in Classical Greece. In its narrowest sense, the term referred to the region of Ionia in Anatolia.
24. Maenad (μαινάδες) : the female followers of Dionysus and the most significant members of the thiasus, the god's retinue. The maenads were portrayed as inspired by Dionysus into a state of ecstatic frenzy through a combination of dancing and intoxication. During these rites, the maenads would dress in fawn skins and carry a thyrsus, a long stick wrapped in ivy or vine leaves and tipped with a pine cone. They would weave ivy-wreaths around their heads or wear a bull helmet in honor of their god, and often handle or wear snakes.
25. Meropian : descendants of Merops (Μέροψ), a son of Triopas, or an autochthon and a king of Cos.
26. Mother of all gods and men : refer to the Titan goddess Rhea.
27. Olympian : a race of deities, primarily consisting of a third and fourth generation of immortal beings, worshipped as the principal gods of the Greek pantheon and so named because of their residency atop Mount Olympus.
28. Paean (παιάν) : a song or lyric poem expressing triumph or thanksgiving. In classical antiquity, it is usually performed by a chorus, but some examples seem intended for an individual voice (monody). Such songs were originally addressed to Apollo, and afterwards to other gods, like Dionysus, Helios, and Asclepius.
29. Pallas[3] : an epithet of Athena.
30. Perrhaebi (Περραιβοί) : an ancient Greek people who lived on the western slopes of Olympus, on the border between Thessaly and Macedonia.
31. Phoebus (Φοῖβος) : chief epithet of Apollo for his role as the god of light.
32. Phrygians (Φρύγες) : people who inhabited Phrygia, a kingdom in the west-central part of Anatolia.
33. Pythian : an epithet of Apollo for he killed a dragoness monster at Pytho.
34. Ruler of Many : refer to the underworld god Hades.
35. Shaker of the Earth : a title of the god Poseidon.
36. Slayer of Argus : title of the god Hermes.
37. Son of Cronos[1] : refer to the father of god Zeus.
38. Son of Cronos[2] : refer to the underworld god Hades.
39. Sons of Heaven : refer to immortal gods.
40. The Guide : the title of the god Hermes.
41. Thracian (Θρᾷκες) : of or relating to Thrace (Θράκη), all of the territory which lay north of Thessaly without definite boundaries.
42. Thyone (Θυώνη) : an alternative name for Semele.
43. Titan gods : the former gods: the generation of gods preceding the Olympians. They were overthrown as part of the Greek succession myth, which tells how Cronus seized power from his father Uranus and ruled the cosmos with his fellow Titans before being in turn defeated and replaced as the ruling pantheon of gods by Zeus and the Olympians in a ten-year war called "the Titanomachy" (ἡ Τῑτᾱνομαχίᾱ). As a result of this war, the vanquished Titans were banished from the upper world and held imprisoned under guard in Tartarus. Some Titans were apparently allowed to remain free.
44. Tritogeneia (Τριτογένεια) : an epithet of the goddess Athena.
45. Trojans : people of or from the ancient city of Troy.
46. Tyndaridae : refer to Castor and Polydeuces.
47. Tyrsenian (Τυρσηνοί) : non-Greek people, in particular pirates.
48. Undercutter : refer to harmful plant roots in general.
49. Woodcutter : refer to wild wood herbs in general.

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