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Aeschylus, Suppliant Women, 292-293
Ἰὼ γενέσθαι τῇ δʼ ἐν Ἀργείᾳ χθονί; Βασιλεύς CHORUS: Is there a report that once in this land of Argos Io was ward of Hera's house? KING: Certainly she was; the tradition prevails far and wide. CHORUS: And is there some story, too, that Zeus was joined in love with a mortal? KING: This entanglement was not secret from Hera. CHORUS: What then was the result of this royal strife? KING: The goddess of Argos transformed the woman into a cow.
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21 results
1. Hesiod, Theogony, 572, 12 (8th cent. BCE - 7th cent. BCE) 12. And her whose golden sandals grace her limbs
2. Homer, Iliad, 4.8, 4.51-4.52, 5.908 (8th cent. BCE - 7th cent. BCE) 4.8. /And forthwith the son of Cronos made essay to provoke Hera with mocking words, and said with malice:Twain of the goddesses hath Menelaus for helpers, even Argive Hera, and Alalcomenean Athene. Howbeit these verily sit apart and take their pleasure in beholding 4.51. /Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoe'er they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly. 4.52. /Then in answer to him spake ox-eyed, queenly Hera:Verily have I three cities that are far dearest in my sight, Argos and Sparta and broad-wayed Mycenae; these do thou lay waste whensoe'er they shall be hateful to thy heart. Not in their defence do I stand forth, nor account them too greatly. 5.908. /And Hebe bathed him, and clad him in beautiful raiment, and he sate him down by the side of Zeus, son of Cronos, exulting in his glory.Then back to the palace of great Zeus fared Argive Hera and Alalcomenean Athene, when they had made Ares, the bane of mortals, to cease from his man-slaying.
3. Homer, Odyssey, 6.120 (8th cent. BCE - 7th cent. BCE)
4. Aeschylus, Prometheus Bound, 562-886, 561 (6th cent. BCE - 5th cent. BCE) 561. τίς γῆ; τί γένος; τίνα φῶ λεύσσειν 561. What land is this? What people? By what name am I to call the one I see exposed to the tempest in bonds of rock? What offence have you committed that as punishment you are doomed to destruction?
5. Aeschylus, Suppliant Women, 1052, 1062, 11-13, 16-19, 190, 194-199, 2, 200-204, 209, 213-216, 221, 223-228, 234-237, 250-270, 274-291, 293-299, 3, 300-346, 356, 366-367, 37, 372, 375, 38-39, 394, 4, 402-406, 455-467, 5, 540-573, 589, 693-697, 1 (6th cent. BCE - 5th cent. BCE) 1. Ζεὺς μὲν ἀφίκτωρ ἐπίδοι προφρόνως 1. May Zeus who guards suppliants look graciously upon our company, which boarded a ship and put to sea from the outlets of the fine sand of the
6. Pindar, Nemean Odes, 10.1-10.18, 10.22-10.24 (6th cent. BCE - 5th cent. BCE)
7. Pindar, Pythian Odes, 2.38 (6th cent. BCE - 5th cent. BCE)
8. Aristophanes, Lysistrata, 697-700, 85-89, 696 (5th cent. BCE - 4th cent. BCE) 696. οὐ γὰρ ὑμῶν φροντίσαιμ' ἄν, ἢν ἐμοὶ ζῇ Λαμπιτὼ
9. Euripides, Bacchae, 9, 8 (5th cent. BCE - 5th cent. BCE) 8. τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα
10. Euripides, Electra, 174, 178-180, 173 (5th cent. BCE - 5th cent. BCE) 173. ̓Αργεῖοι, πᾶσαι δὲ παρ' ̔́Η-
11. Euripides, Iphigenia Among The Taurians, 1463, 87-88, 1462 (5th cent. BCE - 5th cent. BCE)
12. Herodotus, Histories, 5.67, 6.81, 7.94 (5th cent. BCE - 5th cent. BCE) 5.67. In doing this, to my thinking, this Cleisthenes was imitating his own mother's father, Cleisthenes the tyrant of Sicyon, for Cleisthenes, after going to war with the Argives, made an end of minstrels' contests at Sicyon by reason of the Homeric poems, in which it is the Argives and Argos which are primarily the theme of the songs. Furthermore, he conceived the desire to cast out from the land Adrastus son of Talaus, the hero whose shrine stood then as now in the very marketplace of Sicyon because he was an Argive. ,He went then to Delphi, and asked the oracle if he should cast Adrastus out, but the priestess said in response: “Adrastus is king of Sicyon, and you but a stone thrower.” When the god would not permit him to do as he wished in this matter, he returned home and attempted to devise some plan which might rid him of Adrastus. When he thought he had found one, he sent to Boeotian Thebes saying that he would gladly bring Melanippus son of Astacus into his country, and the Thebans handed him over. ,When Cleisthenes had brought him in, he consecrated a sanctuary for him in the government house itself, where he was established in the greatest possible security. Now the reason why Cleisthenes brought in Melanippus, a thing which I must relate, was that Melanippus was Adrastus' deadliest enemy, for Adrastus had slain his brother Mecisteus and his son-in-law Tydeus. ,Having then designated the precinct for him, Cleisthenes took away all Adrastus' sacrifices and festivals and gave them to Melanippus. The Sicyonians had been accustomed to pay very great honor to Adrastus because the country had once belonged to Polybus, his maternal grandfather, who died without an heir and bequeathed the kingship to him. ,Besides other honors paid to Adrastus by the Sicyonians, they celebrated his lamentable fate with tragic choruses in honor not of Dionysus but of Adrastus. Cleisthenes, however, gave the choruses back to Dionysus and the rest of the worship to Melanippus. 6.81. Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. 7.94. The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
13. Thucydides, The History of The Peloponnesian War, 4.24.5 (5th cent. BCE - 4th cent. BCE) 4.24.5. The strait in question consists of the sea between Rhegium and Messina, at the point where Sicily approaches nearest to the continent, and is the Charybdis through which the story makes Ulysses sail; and the narrowness of the passage and the strength of the current that pours in from the vast Tyrrhenian and Sicilian mains, have rightly given it a bad reputation.
14. Diodorus Siculus, Historical Library, 4.2.3, 5.52.2, 11.65 (1st cent. BCE - 1st cent. BCE) 4.2.3.  Accordingly, Zeus visited her in a way befitting a god, accompanied by thunder and lightning, revealing himself to her as he embraced her; but Semelê, who was pregt and unable to endure the majesty of the divine presence, brought forth the babe untimely and was herself slain by the fire. Thereupon Zeus, taking up the child, handed it over to the care of Hermes, and ordered him to take it to the cave in Nysa, which lay between Phoenicia and the Nile, where he should deliver it to the nymphs that they should rear it and with great solicitude bestow upon it the best of care. 5.52.2.  For according to the myth which has been handed down to us, Zeus, on the occasion when Semelê had been slain by his lightning before the time for bearing the child, took the babe and sewed it up within his thigh, and when the appointed time came for its birth, wishing to keep the matter concealed from Hera, he took the babe from his thigh in what is now Naxos and gave it to the Nymphs of the island, Philia, Coronis, and Cleidê, to be reared. The reason Zeus slew Semelê with his lightning before she could give birth to her child was his desire that the babe should be born, not of a mortal woman but of two immortals, and thus should be immortal from its very birth. 11.65. 1.  The following year Theageneides was archon in Athens, and in Rome the consuls elected were Lucius Aemilius Mamercus and Lucius Julius Iulus, and the Seventy-eight Olympiad was celebrated, that in which Parmenides of Posidonia won the "stadion." In this year a war broke out between the Argives and Mycenaeans for the following reasons.,2.  The Mycenaeans, because of the ancient prestige of their country, would not be subservient to the Argives as the other cities of Argolis were, but they maintained an independent position and would take no orders from the Argives; and they kept disputing with them also over the shrine of Hera and claiming that they had the right to administer the Nemean Games by themselves. Furthermore, when the Argives voted not to join with the Lacedaemonians in the battle at Thermopylae unless they were given a share in the supreme command, the Mycenaeans were the only people of Argolis who fought at the side of the Lacedaemonians.,3.  In a word, the Argives were suspicious of the Mycenaeans, fearing lest, if they got any stronger, they might, on the strength of the ancient prestige of Mycenae, dispute the right of Argos to the leadership. Such, then, were the reasons for the bad blood between them; and from of old the Argives had ever been eager to exalt their city, and now they thought they had a favourable opportunity, seeing that the Lacedaemonians had been weakened and were unable to come to the aid of the Mycenaeans. Therefore the Argives, gathering a strong army from both Argos and the cities of their allies, marched against the Mycenaeans, and after defeating them in battle and shutting them within their walls, they laid siege to the city.,4.  The Mycenaeans for a time resisted the besiegers with vigour, but afterwards, since they were being worsted in the fighting and the Lacedaemonians could bring them no aid because of their own wars and the disaster that had overtaken them in the earthquakes, and since there were no other allies, they were taken by storm through lack of support from outside.,5.  The Argives sold the Mycenaeans into slavery, dedicated a tenth part of them to the god, and razed Mycenae. So this city, which in ancient times had enjoyed such felicity, possessing great men and having to its credit memorable achievements, met with such an end, and has remained uninhabited down to our own times. These, then, were the events of this year.
15. Strabo, Geography, 8.6.10, 9.2.11 (1st cent. BCE - 1st cent. BCE) 8.6.10. After the descendants of Danaus succeeded to the reign in Argos, and the Amythaonides, who were emigrants from Pisatis and Triphylia, became associated with these, one should not be surprised if, being kindred, they at first so divided the country into two kingdoms that the two cities in them which held the hegemony were designated as the capitals, though situated near one another, at a distance of less than fifty stadia, I mean Argos and Mycenae, and that the Heraion near Mycenae was a sanctuary common to both. In this sanctuary are the images made by Polycleitus, in execution the most beautiful in the world, but in costliness and size inferior to those by Pheidias. Now at the outset Argos was the more powerful, but later Mycenae waxed more powerful on account of the removal thereto of the Pelopidae; for, when everything fell to the sons of Atreus, Agamemnon, being the elder, assumed the supreme power, and by a combination of good fortune and valor acquired much of the country in addition to the possessions he already had; and indeed he also added Laconia to the territory of Mycenae. Now Menelaus came into possession of Laconia, but Agamemnon received Mycenae and the regions as far as Corinth and Sikyon and the country which at that time was called the country of the Ionians and Aegialians but later the country of the Achaeans. But after the Trojan times, when the empire of Agememnon had been broken up, it came to pass that Mycenae was reduced, and particularly after the return of the Heracleidae; for when these had taken possession of the Peloponnesus they expelled its former masters, so that those who held Argos also held Mycenae as a component part of one whole. But in later times Mycenae was razed to the ground by the Argives, so that today not even a trace of the city of the Mycenaeans is to be found. And since Mycenae has suffered such a fate, one should not be surprised if also some of the cities which are catalogued as subject to Argos have now disappeared. Now the Catalogue contains the following: And those who held Argos, and Tiryns of the great walls, and Hermione and Asine that occupy a deep gulf, and Troezen and Eiones and vine-clad Epidaurus, and the youths of the Achaeans who held Aigina and Mases. But of the cities just named I have already discussed Argos, and now I must discuss the others. 9.2.11. Also Mycalessus, a village, is in the Tanagraean territory. It is situated on the road that leads from Thebes to Chalcis; and in the Boeotian dialect it is called Mycalettus. And Harma is likewise in the Tanagraean territory; it is a deserted village near Mycalettus, and received its name from the chariot of Amphiaraus, and is a different place from the Harma in Attica, which is near Phyle, a deme of Attica bordering on Tanagra. Here originated the proverb, when the lightning flashes through Harma; for those who are called the Pythaistae look in the general direction of Harma, in accordance with an oracle, and note any flash of lightning in that direction, and then, when they see the lightning flash, take the offering to Delphi. They would keep watch for three months, for three days and nights each month, from the altar of Zeus Astrapaeus; this altar is within the walls between the Pythium and the Olympium. In regard to the Harma in Boeotia, some say that Amphiaraus fell in the battle out of his chariot near the place where his sanctuary now is, and that the chariot was drawn empty to the place which bears the same name; others say that the chariot of Adrastus, when he was in flight, was smashed to pieces there, but that Adrastus safely escaped on Areion. But Philochorus says that Adrastus was saved by the inhabitants of the village, and that on this account they obtained equal rights of citizenship from the Argives.
16. Vergil, Eclogues, 6.48-6.51 (1st cent. BCE - 1st cent. BCE) 6.48. beheld the new sun shining, and the shower 6.49. fall, as the clouds soared higher, what time the wood 6.50. 'gan first to rise, and living things to roam 6.51. cattered among the hills that knew them not.
17. Apollodorus, Bibliotheca, 2.1.3, 3.4.3 (1st cent. CE - 2nd cent. CE) 2.1.3. Ἄργου δὲ καὶ Ἰσμήνης τῆς Ἀσωποῦ παῖς Ἴασος, 2 -- οὗ φασιν Ἰὼ γενέσθαι. Κάστωρ δὲ ὁ συγγράψας τὰ χρονικὰ καὶ πολλοὶ τῶν τραγικῶν Ἰνάχου τὴν Ἰὼ λέγουσιν· Ἡσίοδος δὲ καὶ Ἀκουσίλαος Πειρῆνος αὐτήν φασιν εἶναι. ταύτην ἱερωσύνην τῆς Ἥρας ἔχουσαν Ζεὺς ἔφθειρε. φωραθεὶς δὲ ὑφʼ Ἥρας τῆς μὲν κόρης ἁψάμενος εἰς βοῦν μετεμόρφωσε λευκήν, ἀπωμόσατο δὲ ταύτῃ 1 -- μὴ συνελθεῖν· διό φησιν Ἡσίοδος οὐκ ἐπισπᾶσθαι τὴν ἀπὸ τῶν θεῶν ὀργὴν τοὺς γινομένους ὅρκους ὑπὲρ ἔρωτος. Ἥρα δὲ αἰτησαμένη παρὰ Διὸς τὴν βοῦν φύλακα αὐτῆς κατέστησεν Ἄργον τὸν πανόπτην, ὃν Φερεκύδης 2 -- μὲν Ἀρέστορος λέγει, Ἀσκληπιάδης δὲ Ἰνάχου, Κέρκωψ 3 -- δὲ Ἄργου καὶ Ἰσμήνης τῆς Ἀσωποῦ θυγατρός· Ἀκουσίλαος δὲ γηγενῆ αὐτὸν λέγει. οὗτος ἐκ τῆς ἐλαίας ἐδέσμευεν αὐτὴν ἥτις ἐν τῷ Μυκηναίων ὑπῆρχεν ἄλσει. Διὸς δὲ ἐπιτάξαντος Ἑρμῇ κλέψαι τὴν βοῦν, μηνύσαντος Ἱέρακος, ἐπειδὴ λαθεῖν οὐκ ἠδύνατο, λίθῳ βαλὼν ἀπέκτεινε τὸν Ἄργον, ὅθεν ἀργειφόντης ἐκλήθη. Ἥρα δὲ τῇ βοῒ οἶστρον ἐμβάλλει ἡ δὲ πρῶτον ἧκεν εἰς τὸν ἀπʼ ἐκείνης Ἰόνιον κόλπον κληθέντα, ἔπειτα διὰ τῆς Ἰλλυρίδος πορευθεῖσα καὶ τὸν Αἷμον ὑπερβαλοῦσα διέβη τὸν τότε μὲν καλούμενον πόρον Θρᾴκιον, νῦν δὲ ἀπʼ ἐκείνης Βόσπορον. ἀπελθοῦσα 4 -- δὲ εἰς Σκυθίαν καὶ τὴν Κιμμερίδα γῆν, πολλὴν χέρσον πλανηθεῖσα καὶ πολλὴν διανηξαμένη θάλασσαν Εὐρώπης τε καὶ Ἀσίας, τελευταῖον ἧκεν 1 -- εἰς Αἴγυπτον, ὅπου τὴν ἀρχαίαν μορφὴν ἀπολαβοῦσα γεννᾷ παρὰ τῷ Νείλῳ ποταμῷ Ἔπαφον παῖδα. τοῦτον δὲ Ἥρα δεῖται Κουρήτων ἀφανῆ ποιῆσαι· οἱ δὲ ἠφάνισαν αὐτόν. καὶ Ζεὺς μὲν αἰσθόμενος κτείνει Κούρητας, Ἰὼ δὲ ἐπὶ ζήτησιν τοῦ παιδὸς ἐτράπετο. πλανωμένη δὲ κατὰ τὴν Συρίαν ἅπασαν (ἐκεῖ γὰρ ἐμηνύετο ὅτι 2 -- ἡ 3 -- τοῦ Βυβλίων βασιλέως γυνὴ 4 -- ἐτιθήνει τὸν υἱόν) καὶ τὸν Ἔπαφον εὑροῦσα, εἰς Αἴγυπτον ἐλθοῦσα ἐγαμήθη Τηλεγόνῳ τῷ βασιλεύοντι τότε Αἰγυπτίων. ἱδρύσατο δὲ ἄγαλμα Δήμητρος, ἣν ἐκάλεσαν Ἶσιν Αἰγύπτιοι, καὶ τὴν Ἰὼ Ἶσιν ὁμοίως προσηγόρευσαν. 3.4.3. Σεμέλης δὲ Ζεὺς ἐρασθεὶς Ἥρας κρύφα συνευνάζεται. ἡ δὲ ἐξαπατηθεῖσα ὑπὸ Ἥρας, κατανεύσαντος αὐτῇ Διὸς πᾶν τὸ αἰτηθὲν ποιήσειν, αἰτεῖται τοιοῦτον αὐτὸν ἐλθεῖν οἷος ἦλθε μνηστευόμενος Ἥραν. Ζεὺς δὲ μὴ δυνάμενος ἀνανεῦσαι παραγίνεται εἰς τὸν θάλαμον αὐτῆς ἐφʼ ἅρματος ἀστραπαῖς ὁμοῦ καὶ βρονταῖς, καὶ κεραυνὸν ἵησιν. Σεμέλης δὲ διὰ τὸν φόβον ἐκλιπούσης, ἑξαμηνιαῖον τὸ βρέφος ἐξαμβλωθὲν ἐκ τοῦ πυρὸς ἁρπάσας ἐνέρραψε τῷ μηρῷ. ἀποθανούσης δὲ Σεμέλης, αἱ λοιπαὶ Κάδμου θυγατέρες διήνεγκαν λόγον, συνηυνῆσθαι θνητῷ τινι Σεμέλην καὶ καταψεύσασθαι Διός, καὶ ὅτι 1 -- διὰ τοῦτο ἐκεραυνώθη. κατὰ δὲ τὸν χρόνον τὸν καθήκοντα Διόνυσον γεννᾷ Ζεὺς λύσας τὰ ῥάμματα, καὶ δίδωσιν Ἑρμῇ. ὁ δὲ κομίζει πρὸς Ἰνὼ καὶ Ἀθάμαντα καὶ πείθει τρέφειν ὡς κόρην. ἀγανακτήσασα δὲ Ἥρα μανίαν αὐτοῖς ἐνέβαλε, καὶ Ἀθάμας μὲν τὸν πρεσβύτερον παῖδα Λέαρχον ὡς ἔλαφον θηρεύσας ἀπέκτεινεν, Ἰνὼ δὲ τὸν Μελικέρτην εἰς πεπυρωμένον λέβητα ῥίψασα, εἶτα βαστάσασα μετὰ νεκροῦ τοῦ παιδὸς ἥλατο κατὰ βυθοῦ. 1 -- καὶ Λευκοθέα μὲν αὐτὴν καλεῖται, Παλαίμων δὲ ὁ παῖς, οὕτως ὀνομασθέντες ὑπὸ τῶν πλεόντων· τοῖς χειμαζομένοις γὰρ βοηθοῦσιν. ἐτέθη δὲ ἐπὶ Μελικέρτῃ ὁ 2 -- ἀγὼν τῶν Ἰσθμίων, Σισύφου θέντος. Διόνυσον δὲ Ζεὺς εἰς ἔριφον ἀλλάξας τὸν Ἥρας θυμὸν ἔκλεψε, καὶ λαβὼν αὐτὸν Ἑρμῆς πρὸς νύμφας ἐκόμισεν ἐν Νύσῃ κατοικούσας τῆς Ἀσίας, ἃς ὕστερον Ζεὺς καταστερίσας ὠνόμασεν Ὑάδας.
18. Apollodorus, Epitome, 2.14 (1st cent. CE - 2nd cent. CE) 2.14. Θυέστης δὲ κατὰ πάντα τρόπον ζητῶν Ἀτρέα μετελθεῖν ἐχρηστηριάζετο περὶ τούτου καὶ λαμβάνει χρησμόν, ὡς εἰ παῖδα γεννήσει τῇ θυγατρὶ συνελθών. ποιεῖ οὖν 1 -- οὕτω καὶ γεννᾷ ἐκ τῆς θυγατρὸς Αἴγισθον, 2 -- ὃς ἀνδρωθεὶς καὶ μαθών, ὅτι Θυέστου παῖς ἐστι, κτείνας Ἀτρέα Θυέστῃ τὴν βασιλείαν ἀποκατέστησεν. 2.14. But seeking by all means to pay Atreus out, Thyestes inquired of the oracle on the subject, and received an answer that it could be done if he were to beget a son by intercourse with his own daughter. He did so accordingly, and begot Aegisthus by his daughter. And Aegisthus, when he was grown to manhood and had learned that he was a son of Thyestes, killed Atreus, and restored the kingdom to Thyestes. The later history of Thyestes, including his incest with his daughter Pelopia, is narrated much more fully by Hyginus, Fab. 87, 88, who is believed to have derived the story from the Thyestes of Sophocles. See The Fragments of Sophocles, ed. A. C. Pearson, vol. i. pp. 185ff. The incest and the birth of Aegisthus, who is said to have received his name because he was suckled by a goat, are told more briefly by Lactantius Placidus (on Statius, Theb. iv.306) and the First and Second Vatican Mythographers ( Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 7ff., 126 ). The incest is said to have been committed at Sicyon, where the father and daughter met by night without recognizing each other; the recognition occurred at a later time by means of a sword which Pelopia had wrested from her ravisher, and with which, on coming to a knowledge of her relationship to him, she stabbed herself to death.
19. Clement of Alexandria, Miscellanies, 1.24.164 (2nd cent. CE - 3rd cent. CE)
20. Pausanias, Description of Greece, 1.25.1, 1.30.4, 8.18.7-8.18.8 (2nd cent. CE - 2nd cent. CE) 1.25.1. Such were the fates I saw befall the locusts. On the Athenian Acropolis is a statue of Pericles, the son of Xanthippus, and one of Xanthippus him self, who fought against the Persians at the naval battle of Mycale. 479 B.C. But that of Pericles stands apart, while near Xanthippus stands Anacreon of Teos, the first poet after Sappho of Lesbos to devote himself to love songs, and his posture is as it were that of a man singing when he is drunk. Deinomenes fl. 400 B.C. made the two female figures which stand near, Io, the daughter of Inachus, and Callisto, the daughter of Lycaon, of both of whom exactly the same story is told, to wit, love of Zeus, wrath of Hera, and metamorphosis, Io becoming a cow and Callisto a bear. 1.30.4. In this part of the country is seen the tower of Timon, the only man to see that there is no way to be happy except to shun other men. There is also pointed out a place called the Hill of Horses, the first point in Attica, they say, that Oedipus reached—this account too differs from that given by Homer, but it is nevertheless current tradition—and an altar to Poseidon, Horse God, and to Athena, Horse Goddess, and a chapel to the heroes Peirithous and Theseus, Oedipus and Adrastus. The grove and temple of Poseidon were burnt by Antigonus See Paus. 1.1.1 . when he invaded Attica, who at other times also ravaged the land of the Athenians. 8.18.7. Above Nonacris are the Aroanian Mountains, in which is a cave. To this cave, legend says, the daughters of Proetus fled when struck with madness; Melampus by secret sacrifices and purifications brought them down to a place called Lusi . Most of the Aroanian mountain belongs to Pheneus, but Lusi is on the borders of Cleitor. 8.18.8. They say that Lusi was once a city, and Agesilas was proclaimed as a man of Lusi when victor in the horse-race at the eleventh Pythian festival held by the Amphictyons; 546 B.C but when I was there not even ruins of Lusi remained. Well, the daughters of Proetus were brought down by Melampus to Lusi, and healed of their madness in a sanctuary of Artemis. Wherefore Or, “Since that time.” this Artemis is called Hemerasia (She who soothes) by the Cleitorians.
21. Servius, In Vergilii Bucolicon Librum, 6.48 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
adrastus	Edmunds, Greek Myth (2021) 22
aegeus (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
aegyptiads	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 161
aegyptids	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
aeschylus, in colonial contexts	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
aeschylus, multiple competing	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275
aeschylus, social and power relations	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275
aeschylus	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
aetiologies, specific, artemis at lousoi/metapontion	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
akhaia, akhaians (s. italy)	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
alkmene	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
altar	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
amphitryon, amyklai, throne of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
ancestrality	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
anger	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
apoikia (settlement abroad, colony), gods taken to	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
apollo	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
apollo pythios (delphi), argive plain	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
apollo pythios (delphi), argolid	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
apollo pythios (delphi), competing claims to	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167, 275
apollo pythios (delphi), cultic landscape of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
apollo pythios (delphi), eastern vs. western plain	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
arcadia	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
arcadians	Edmunds, Greek Myth (2021) 22
argive heraion	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
argives in suppliants	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 161
argos, and argive plain	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
argos, and io	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
argos, ph(r)atrai	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
argos, reconfiguring myths and rituals of the argive plain	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
argos, synoikism, democracy, tribal reform	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
argos	Edmunds, Greek Myth (2021) 22; Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
argos (without epithet)	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
arion	Edmunds, Greek Myth (2021) 22
artemis, s. biagio at metapontion, myth-ritual nexus	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
artemis	Edmunds, Greek Myth (2021) 22; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
artemis hemera (lousoi), aetiology jumbled with that of hera argeia	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
artemis hemera (lousoi), myth-ritual nexus	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
artemis hemera (lousoi), sacred herd, symbolised in womens khoroi	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
athena	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
athens ch.	Edmunds, Greek Myth (2021) 22
atreus	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
banquet, of atreus	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
charybdis	Edmunds, Greek Myth (2021) 22
cholos	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
choregia, mythical past and ritual present merging in	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
choreuts (dancers), real-life counterparts of mythical protagonists	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
chorus, khoros, and socialization	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280, 281
chorus, khoros, animals in myth turned into dancers in ritual	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
chorus, khoros, as religious offering	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
chorus of suppliants, authorial agency of	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160, 161
chorus of suppliants, ethnicity of	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 153, 160
chorus of suppliants	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 153, 160, 161
clementia, altar of (ara clementiae)	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
colonus hippius	Edmunds, Greek Myth (2021) 22
cultic center of isis	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
danae	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
danaids	Edmunds, Greek Myth (2021) 22; Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
danaus	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 153
deception	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160
delphi	Edmunds, Greek Myth (2021) 22
dionysos	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
divine (δίκη), in context of supplication	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
divine punishment/retribution	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
egypt	Edmunds, Greek Myth (2021) 22
eleusis	Edmunds, Greek Myth (2021) 22
epaphos	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
eros	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
ethnicity, ethnic identity	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
eusebein, personified in empedocles	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
excellence, argive	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
exile, aware of the rules of greek ritual	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
exile	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
fictive founder	Gruen, Rethinking the Other in Antiquity (2011) 232
foundation legend	Gruen, Rethinking the Other in Antiquity (2011) 232
foundation legends, argos	Gruen, Rethinking the Other in Antiquity (2011) 232
fragments, of sophocles works	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
guest-friendship in egypt, and io-isis	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
harma (chariot), town of	Edmunds, Greek Myth (2021) 22
heifer	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
hera, angry	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
hera-cloud	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160
hera	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 161
herakles	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
hosios (and cognates), in context of family relationships (more general)	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
hosios (and cognates), in context of marriage	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
hosios (and cognates), in context of supplication	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
identity, general, ethnic	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
impiety	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
inachids	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
inachos, inachus (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
insider and outsider	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
io, ancestor of the danaids	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
io	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 153, 160, 161; Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
ixion	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160
jealousy	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
jupiter (also zeus)	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
kallisto	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
kleidoukhos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275
lamb (ἄρνη), a spring	Edmunds, Greek Myth (2021) 22
lightning strike	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
lousoi	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
mania, of proitids	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280, 281
mantinea	Edmunds, Greek Myth (2021) 22
marriage, of danaids	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160
medusa	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
melampous, and proitids	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280
messene	Edmunds, Greek Myth (2021) 22
metapontion	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
myth, discrete, merging in performance	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
myth-ritual nexus, ritual moment	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
naupliadai (argive tribe)	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
nile, delta (mouths of the nile)	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
nile, departure and destination	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
nile, langia	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
nile, peaceful retreat	Manolaraki, Noscendi Nilum Cupido: Imagining Egypt from Lucan to Philostratus (2012) 181
nurse	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
orestes, trial	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280
orestes	Edmunds, Greek Myth (2021) 22
pandora	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160
panhellenism, local cults claiming	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
pelasgus	Edmunds, Greek Myth (2021) 22; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 160, 161; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
performances of myth and ritual (also song), (re)creation of worshipping groups	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
performances of myth and ritual (also song), embracing social change	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
performances of myth and ritual (also song), transforming cultic landscapes	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
perseus	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
pherecydes	Gruen, Rethinking the Other in Antiquity (2011) 232
phoroneus	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
phoronis	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167, 275
phren/phrenes, seat of purity/impurity, in the suppliants	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
pictorial formulae, in s. italy	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280
pictorial formulae	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280
plays, lost	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
polydeukes	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107
poseidon	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
potnia theron, hunting a mobile cult community	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280, 281
potnia theron	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
proetids	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
proetus	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
proitids, and aetiology for artemis of lousoi	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275, 280, 281
proitids, and argive hera	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167, 275
proitids, and dionysos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 275
proitids, bestial imagery	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280, 281
proitids, from roaming to in woods to dancing in sacred herd	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
proitids, mania, nosos of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280, 281
proitids, myth-ritual nexus	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
punishment, divine	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
purification, in dance	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
purification	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280
pylades	Edmunds, Greek Myth (2021) 22
rhegium	Edmunds, Greek Myth (2021) 22
rituals, nuptial	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
sacrifice, animal substituting mythical characters	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
sacrifice, human	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
sacrifice, sacred herd	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 281
semele, sepeia, battle of	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
semele	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
seven against thebes	Edmunds, Greek Myth (2021) 22
seven against thebes (mythical cycle), at argos, vs. trojan war cycle	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
sikyon	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
sophocles, lost plays and fragments of	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
subterfuge	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
supplication, in the suppliants	Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170
supplication, of danaids	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 153
synoikism, and myth-ritual network reconfigured in song	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
tauris	Edmunds, Greek Myth (2021) 22
thebes	Edmunds, Greek Myth (2021) 22
theseus (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
thucydides	Edmunds, Greek Myth (2021) 22
thuestes, thyestes (sophocles)	Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568
tragedy, interacting with choral poetry	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280
tribes, argos	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
tribes, dorian'	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 167
trick	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
truth, and reciprocity	Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 161
virgil	Kowalzig, Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (2007) 280
zeus, infidelities	Pirenne-Delforge and Pironti, The Hera of Zeus: Intimate Enemy, Ultimate Spouse (2022) 237
zeus, justice and -	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
zeus, protector of family relationships ὁμαίμωνnan	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
zeus, ξένιος	Peels, Hosios: A Semantic Study of Greek Piety (2016) 125
zeus	Eisenfeld, Pindar and Greek Religion Theologies of Mortality in the Victory Odes (2022) 107; Jouanna, Sophocles: A Study of His Theater in Its Political and Social Context (2018) 568; Park, Reciprocity, Truth, and Gender in Pindar and Aeschylus (2023) 153, 161; Peels, Hosios: A Semantic Study of Greek Piety (2016) 125; Petrovic and Petrovic, Inner Purity and Pollution in Greek Religion (2016) 170