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(Greek mythology) a region on the Black Sea to the south of the Caucasus that was the site of an ancient country where (according to Greek mythology) Jason sought the Golden Fleece

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Colchian King Aeetes kept the Fleece in his possession.
Acastus, dying, confesses his treachery; then some of the Argonauts and the Colchian warriors, led by Aeetes, arrive.
(49) Josephus, however, raises the specter of piracy--a perpetual maritime phenomenon like death and taxes--naming the Heniochi, Colchians, Tauri, Bosporans and the peoples around Lake Maeotis.
'Colchians' is a geographical term, not an ethnic, and similarly his 'Bosporans' may also be a geographical reference, echoing Strabo's further complaint that Bosporans (not the Bosporan kings, who often combated them) (54) provided anchorages and markets for the pirates.
Now to haughty Aeetes and all the Colchians had Medea's love been revealed and her deeds discovered.
In the Argonautica, the Colchians are rallied on the shore, and they, like Homer's Greeks, will swarm forth in great numbers in order to right the wrong to, or of, a woman.
Medea's enemy and former pupil, the bitter and jealous Agadema, ruthlessly criticized the behaviour of her fellow Colchians for constructing a mythology of their homeland that has nothing to do with the reality of their past.
He records the conversion of "Zathus, a heathen King reigning over the Colchians," concluding with the general comment: "Several other barbarous nations are recorded to have renounced heathenism and embraced Christianity about this time, that I cannot stand to mention" (pp.
In 2.106 he implies, though he does not directly state, that he has seen two statues of the Egyptian king Sesostris in Asia Minor; but if one of those is a statue in the Kara Bel pass, as is generally believed, what he says about it is seriously wrong.(33) A passage used both by Armayor and by Fehling is 2.104--5, where Herodotus claims, wrongly, that the Colchians at the south-east corner of the Black Sea are related to the Egyptians: he says that he has been to Colchis, and he cites statements from six different peoples in support of his mistaken opinion.
Virgil, however, shows that he acts not on the impulse of a callous whim but in the interests of his nation; the happiness of the individual must be sacrificed to the welfare of the majority.(99) Valerius articulates the same sentiment in the Argonautica: when the Argonauts face the prospect of a battle against the Colchians, they protest to Jason that they have no desire to be exposed to danger on behalf of a foreign woman (8.385ff.):
Apollonius had Jason kill Absyrtus through Medea's treachery; in the earlier version, Medea herself murders her brother and scatters the butchered remains over the sea in order to delay the pursuing Colchians, who have to gather the pieces for burial.
While they were entertained by the Phaeacians, Queen Arete secretly arranged the marriage of Jason and Medea, and King Alcinous protected the Argonauts from pursuing Colchians.
Increase your speed, Colchians, if you have any grief or anger over this deed.
Less than one hundred lines before the text breaks off, the Argonauts, now homeward bound, beg Jason to surrender Medea to the pursuing Colchians: