Isis at Byblos

Several versions of the Isis myth are readily found online. Here's one we have by way of Plutarch, which begins from the point when Isis has learned that Set, or Seth, has killed her brother/husband Osiris:

Isis on [hearing] the news, sheared off one of her tresses, and put on a mourning robe, whence the city, even to the present day has the name of “Copto” (I beat the breast). . . . She learnt by inquiry that the chest had been washed up by the sea at a place called Byblus [Byblos], and that the surf had gently laid it under an Erica tree. This Erica, a most lovely plant, growing up very large in a very short time had enfolded, embraced and concealed the coffer within itself. The king of the place being astonished at the size of the plant, and having cut away the clump that concealed the coffer from sight, set the latter up as a pillar to support his roof. 

They tell how Isis having learnt all this by the divine breath of fame, came to Byblus, and sitting down by the side of a spring all dejected and weeping spoke not a word to any other persons, but saluted and made friends of the maid servants of the queen, by dressing their hair for them, and infusing into their bodies a wonderful perfume out of herself; when the queen saw her maids again, she fell a longing to see the stranger, whose hair and whose body breathed of ambrosial perfume; and so she was sent for, [and] becoming intimate with the queen, was made nurse of her infant. The king’s name they say was Malacander, herself some call Astarte, others Sooses, others Neinanoë, who is the same with the Greek Athenais. 

Winged Isis

Isis is said to have suckled the child by putting, instead of her nipple, her finger into his mouth, and by night she singed away the mortal parts of his body. She turned herself into a swallow and flew around the pillar until the queen watched her, and cried out when she saw her child all on fire, and so took away the boy’s immortality.* Then the goddess, manifesting herself, asked for the pillar of the roof, and having removed it with the greatest ease, she cut away the Erica that surrounded it. This plant she wrapped up in a linen cloth, pouring perfume over it, and gave it in charge of the king; and to this day the people of Byblus venerate the wood, which is preserved in the temple of Isis.


*Note the strong resemblance of this part to the story of Demeter in the Homeric Hymn. 

Plutarch

A more detailed version of the story is here.

Osiris Isis Horus

Byblos and Adonis

Port of Byblos

BYBLOS

bĭbˈləs, ancient city, Phoenicia, a port 17 mi (27 km) NNE of modern Beirut, Lebanon. The principal city of Phoenicia during the 2d millennium b.c., it long retained importance as an active port under the Persians. Byblos was the chief center of the worship of Adonis. Because of its papyruses, it was also the source of the Greek word for book and, hence, of the name of the Bible. Excavations of Byblos, especially since 1922, have shown that trade existed between Byblos and Egypt as early as c.2800 b.c. A syllabic script found at Byblos dates from the 18th to the 15th cent. b.c.

Adonis

Adonis ( Earths "lord"), in Greek mythology, the god of beauty and desire, is a figure with Northwest Semitic antecedents, where he is a central figure in various mystery religions. His religion belonged to women: the dying of Adonis was fully developed in the circle of young girls around the poet Sappho from the island of Lesbos, about 600 BCE, as revealed in a fragment of Sappho's surviving poetry.[1]

Death of Adonis

Miletus and children

Miletus (Ancient Greek: Μίλητος)

Miletus was son of Apollo and Areia, daughter of Cleochus, of Crete.^[1] When Areia gave birth to her son she hid him at a place where the plant milax* was growing; Cleochus found the child there and named him Miletus after the plant.^[2] Another tradition relates that Miletus' mother by Apollo was Akakallis, the daughter of Minos. Fearing her father's wrath she exposed the child, but Apollo commanded the she-wolves to come down and nurse the child.^[3] Yet another source^[4] calls his mother Deione, and himself by the matronymic Deionides. Finally, one source gives Miletus as the son of Euxantius, himself son of Minos by a Telchinian woman Dexithea.^[2] 

He was loved by both Minos and Sarpedon, but showed preference for the latter, and this became the reason why Sarpedon was expelled from Crete by his brother. Following the advice of Sarpedon, Miletus also left Crete for Samos, then moved to Caria and became the mythical founder and eponym of the city of Miletus.^[1][2][3] Myths further relate that the hero Miletus founded the city only after slaying a giant named Asterius, son of Anax; and that the region known as Miletus was originally called 'Anactoria'.^[5] 

Miletus married either Eidothea, daughter of Eurytus, or Tragasia, daughter of Celaenus, or Cyanee, daughter of the river god Maeander, or Areia, and by her had a son Kaunos (Caunus) and a daughter Byblis, who happened to develop incestous feelings for each other.^{[6][3][7][8][9]}

*Milax = Smilax, a nymph beloved of Crocus, who in turn was beloved of Hermes. Crocus and Smilax are briefly alluded to -- Metamorphoses 4.283.

Byblis
In Greek mythology, Byblis or Bublis (Ancient Greek: Βυβλίς) was a daughter of Miletus. Her mother was either Tragasia, Cyanee, daughter of the river-god Meander, or Eidothea, daughter of King Eurytus of Caria. She fell in love with Caunus, her twin brother.

Caunus
In Greek mythology, Caunus or Kaunos (Ancient Greek: Καῦνος) was a son of Miletus, grandson of Apollo and brother of Byblis.

Caunus became the object of his own sister's passionate love. From some accounts it appears that Caunus was the first to develop the affection towards her;^[1][2] others describe Byblis' feelings as unrequited.^[3][4][5] All sources agree, however, that Caunus chose to flee from home in order to prevent himself from actually committing incest with Byblis, and that she followed him until she was completely exhausted by grief and died (or committed suicide). 

Caunus eventually came to Lycia, where he married the Naiad Pronoe and had by her a son Aegialus. Caunus became king of the land; when he died, Aegialus gathered all the people from scattered settlements in a newly founded city which he named Caunus after his father.^[1]

Miletus

Cities:

Miletus here and here.
Caunus
Byblos

Milesian Tales also here.

The Milesian tale (Milesiaka, in Latin fabula milesiaca, or Milesiae fabula) originates in ancient Greek and Roman literature. According to most authorities, it is a short story, fable, or folktale featuring love and adventure, usually being erotic and titillating. M. C. Howatson, in The Oxford Companion to Classical Literature (1989), voices the traditional view that it is the source "of such medieval collections of tales as the Gesta Romanorum, the Decameron of Boccaccio, and the Heptameron of Marguerite of Navarre." 

But Gottskálk Jensson of the University of Copenhagen, Denmark, offers a dissenting view or corrective, arguing that the original Milesian tale was 

a type of first-person novel, a travelogue told from memory by a narrator who every now and then would relate how he encountered other characters who told him stories which he would then incorporate into the main tale through the rhetorical technique of narrative impersonation. [1] 

This resulted in "a complicated narrative fabric: a travelogue carried by a main narrator with numerous subordinate tales carried by subordinate narrative voices." 

. . . the name Milesian tale originates from the Milesiaka[1] of Aristides of Miletus (flourished 2nd century BCE), who was a writer of shameless and amusing tales with some salacious content and unexpected plot twists. Aristides set his tales in Miletus, which had a reputation for a luxurious, easy-going lifestyle, akin to that of Sybaris in Magna Graecia; there is no reason to think that he was in any sense "of" Miletus himself.

Milesian tales gained a reputation for ribaldry: Ovid, in Tristia, contrasts the boldness of Aristides and others with his own Ars Amatoria, for which he was punished by exile.

From Tristia:

Aristides associated himself with Milesian vice,
but Aristides wasn’t driven from his city.

Miletus and Maeander