1. Hesiod, Theogony, 975 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ino • Ino-Leukothea
Found in books: Bernabe et al. (2013), Redefining Dionysos, 205; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 120
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975 Κάδμῳ δʼ Ἁρμονίη, θυγάτηρ χρυσέης Ἀφροδιτης,'' None | sup>
975 of gods and men. Before his birth, though, he'' None |
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2. Homer, Iliad, 6.130-6.140, 9.413 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Ino • Ino Leucothea • Ino-Leukothea • Ino-Leukothea, name of
Found in books: Bernabe et al. (2013), Redefining Dionysos, 14, 161; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 55, 56, 108; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20
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6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος 6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· 6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας 6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι 6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου 6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς 6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ 6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. 6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, 6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν 6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν·
9.413 ὤλετο μέν μοι νόστος, ἀτὰρ κλέος ἄφθιτον ἔσται·'' None | sup>
6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. 6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus:
9.413 For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land, '' None |
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3. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Dionysos, and Ino • Homer, Odyssey, Ino-Leucothea • Ino • Ino Leucothea • Ino-Leucothea • Ino-Leukothea • Ino-Leukothea, Dionysos and • Ino-Leukothea, and immortality
Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 136; Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 138; Edmunds (2021), Greek Myth, 85; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29; Long (2019), Immortality in Ancient Philosophy, 8; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 9, 122; Toloni (2022), The Story of Tobit: A Comparative Literary Analysis, 49; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 20, 22
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4. Euripides, Bacchae, 754 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Greek literature and practice, Ino story, Romanization of • Ino • Matralia and cult of Mater Matuta, Romanizatin of Ino story • Matralia and cult of Mater Matuta, model wife and mother, Ino as • Matralia and cult of Mater Matuta, suicide attempt of Ino
Found in books: Bernabe et al. (2013), Redefining Dionysos, 161; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 191, 192
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754 διέφερον· ἥρπαζον μὲν ἐκ δόμων τέκνα·'' None | sup>
754 produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes;'' None |
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5. Euripides, Medea, 1282-1289 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Ino • Ino-Leukothea, as paradigm
Found in books: Edmunds (2021), Greek Myth, 85; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 38; Rutter and Sparkes (2012), Word and Image in Ancient Greece, 120
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1282 μίαν δὴ κλύω μίαν τῶν πάρος'1283 γυναῖκ' ἐν φίλοις χέρα βαλεῖν τέκνοις," "1284 ̓Ινὼ μανεῖσαν ἐκ θεῶν, ὅθ' ἡ Διὸς" '1285 δάμαρ νιν ἐξέπεμψε δωμάτων ἄλαις:' "1286 πίτνει δ' ἁ τάλαιν' ἐς ἅλμαν φόνῳ τέκνων δυσσεβεῖ," '1287 ἀκτῆς ὑπερτείνασα ποντίας πόδα,' "1288 δυοῖν τε παίδοιν συνθανοῦς' ἀπόλλυται." '" None | sup>
1282 of all the wives of yore I know but one who laid her hand upon her children dear, even Ino, This is Euripides’ version of the legend, not the usual one; which makes Athamas the father go mad and kill one son, while Ino leaps into the sea with the other. whom the gods did madden in the day'1283 of all the wives of yore I know but one who laid her hand upon her children dear, even Ino, This is Euripides’ version of the legend, not the usual one; which makes Athamas the father go mad and kill one son, while Ino leaps into the sea with the other. whom the gods did madden in the day 1285 that the wife of Zeus drove her wandering from her home. But she, poor sufferer, flung herself into the sea because of the foul murder of her children, leaping o’er the wave-beat cliff, and in her death was she united to her children twain. ' None |
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6. Ovid, Fasti, 3.511-3.513, 6.473-6.568 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Greek literature and practice, Ino story, Romanization of • Ino • Ino-Leukothea, and mortality • Ino-Leukothea, name of • Matralia and cult of Mater Matuta, Hercules protection of Ino in • Matralia and cult of Mater Matuta, Romanizatin of Ino story • Matralia and cult of Mater Matuta, model wife and mother, Ino as • Matralia and cult of Mater Matuta, suicide attempt of Ino • mortality, and Ino
Found in books: Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157; Gorain (2019), Language in the Confessions of Augustine, 89; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 57, 129; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 189, 191, 192, 193, 196, 197, 198, 199, 200, 201, 259
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3.511 ‘tu mihi iuncta toro mihi iuncta vocabula sumes, 3.512 nam tibi mutatae Libera nomen erit; 3.513 sintque tuae tecum faciam monumenta coronae,
6.473 Iam, Phryx, a nupta quereris, Tithone, relinqui, 6.474 et vigil Eois Lucifer exit aquis: 6.475 ite, bonae matres (vestrum Matralia festum) 6.476 flavaque Thebanae reddite liba deae. 6.477 pontibus et magno iuncta est celeberrima Circo 6.478 area, quae posito de bove nomen habet: 6.479 hac ibi luce ferunt Matutae sacra parenti 6.480 sceptriferas Servi templa dedisse manus, 6.481 quae dea sit, quare famulas a limine templi 6.482 arceat (arcet enim) libaque tosta petat, 6.483 Bacche, racemiferos hedera redimite capillos, 6.484 si domus illa tua est, dirige vatis opus. 6.485 arserat obsequio Semele Iovis: accipit Ino 6.486 te, puer, et summa sedula nutrit ope. 6.487 intumuit Iuno, raptum quod paelice natum 6.488 educet: at sanguis ille sororis erat. 6.489 hinc agitur furiis Athamas et imagine falsa, 6.490 tuque cadis patria, parve Learche, manu. 6.491 maesta Learcheas mater tumulaverat umbras 6.492 et dederat miseris omnia iusta rogis. 6.493 haec quoque, funestos ut erat laniata capillos, 6.494 prosilit et cunis te, Melicerta, rapit. 6.495 est spatio contracta brevi, freta bina repellit 6.496 unaque pulsatur terra duabus aquis: 6.497 huc venit insanis natum complexa lacertis 6.498 et secum e celso mittit in alta iugo. 6.499 excipit illaesos Panope centumque sorores, 6.500 et placido lapsu per sua regna ferunt. 6.501 nondum Leucothea, nondum puer ille Palaemon 6.502 verticibus densi Thybridis ora tenent, 6.503 lucus erat; dubium Semelae Stimulaene vocetur: 6.504 Maenadas Ausonias incoluisse ferunt. 6.505 quaerit ab his Ino, quae gens foret: Arcadas esse 6.506 audit et Evandrum sceptra tenere loci. 6.507 dissimulata deam Latias Saturnia Bacchas 6.508 instimulat fictis insidiosa sonis: 6.509 ‘o nimium faciles, o toto pectore captae! 6.510 non venit haec nostris hospes amica choris, 6.511 fraude petit sacrique parat cognoscere ritum; 6.512 quo possit poenas pendere, pignus habet.’ 6.513 vix bene desierat, complent ululatibus auras 6.514 Thyades effusis per sua colla comis, 6.515 iniciuntque manus puerumque revellere pugt, 6.516 quos ignorat adhuc, invocat illa deos: 6.517 dique virique loci, miserae succurrite matri! 6.518 clamor Aventini saxa propinqua ferit, 6.519 appulerat ripae vaccas Oetaeus Hiberas: 6.520 audit et ad vocem concitus urget iter. 6.521 Herculis adventu, quae vim modo ferre parabant, 6.522 turpia femineae terga dedere fugae. 6.523 quid petis hinc (cognorat enim) ‘matertera Bacchi? 6.524 an numen, quod me, te quoque vexat?’ ait. 6.525 illa docet partim, partim praesentia nati 6.526 continet, et furiis in scelus isse pudet, 6.527 rumor, ut est velox, agitatis pervolat alis, 6.528 estque frequens, Ino, nomen in ore tuum. 6.529 hospita Carmentis fidos intrasse penates 6.530 diceris et longam deposuisse famem; 6.531 liba sua properata manu Tegeaca sacerdos 6.532 traditur in subito cocta dedisse foco. 6.533 nunc quoque liba iuvant festis Matralibus illam: 6.534 rustica sedulitas gratior arte fuit. 6.535 nunc, ait ‘o vates, venientia fata resigna, 6.536 qua licet, hospitiis hoc, precor, adde meis.’ 6.537 parva mora est, caelum vates ac numina sumit 6.538 fitque sui toto pectore plena dei; 6.539 vix illam subito posses cognoscere, tanto 6.540 sanctior et tanto, quam modo, maior erat. 6.541 laeta canam, gaude, defuncta laboribus Ino, 6.542 dixit ‘et huic populo prospera semper ades. 6.543 numen eris pelagi, natum quoque pontus habebit. 6.544 in vestris aliud sumite nomen aquis: 6.545 Leucothea Grais, Matuta vocabere nostris; 6.546 in portus nato ius erit omne tuo, 6.547 quem nos Portunum, sua lingua Palaemona dicet. 6.548 ite, precor, nostris aequus uterque locis!’ 6.549 annuerat, promissa fides, posuere labores, 6.550 nomina mutarunt: hic deus, illa dea est. 6.551 cur vetet ancillas accedere, quaeritis? odit, 6.552 principiumque odii, si sinat illa, canam, 6.553 una ministrarum solita est, Cadmei, tuarum 6.554 saepe sub amplexus coniugis ire tui. 6.555 improbus hanc Athamas furtim dilexit; ab illa 6.556 comperit agricolis semina tosta dari. 6.557 ipsa quidem fecisse negat, sed fama recepit. 6.558 hoc est, cur odio sit sibi serva manus, 6.559 non tamen hanc pro stirpe sua pia mater adoret: 6.560 ipsa parum felix visa fuisse parens, 6.561 alterius prolem melius mandabitis illi: 6.562 utilior Baccho quam fuit ipsa suis. 6.563 hanc tibi, quo properas? memorant dixisse, Rutili, 6.564 luce mea Marso consul ab hoste cades. 6.565 exitus accessit verbis, numenque Toleni 6.566 purpureum mixtis sanguine fluxit aquis, 6.567 proximus annus erat: Pallantide caesus eadem 6.568 Didius hostiles ingeminavit opes.'' None | sup>
3.511 Since, transmuted, you will be called Libera: 3.512 And there’ll be a memory of your crown beside you, 3.513 The crown Vulcan gave to Venus, and she to you.’
6.473 Now you complain, Phrygian Tithonus, abandoned by your bride, 6.474 And the vigilant Morning Star leaves the Eastern waters. 6.475 Good mothers (since the Matralia is your festival), 6.476 Go, offer the Theban goddess the golden cakes she’s owed. 6.477 Near the bridges and mighty Circus is a famous square, 6.478 One that takes its name from the statue of an ox: 6.479 There, on this day, they say, Servius with his own 6.480 Royal hands, consecrated a temple to Mother Matruta. 6.481 Bacchus, whose hair is twined with clustered grapes, 6.482 If the goddess’ house is also yours, guide the poet’s work, 6.483 Regarding who the goddess is, and why she exclude 6.484 (Since she does) female servants from the threshold 6.485 of her temple, and why she calls for toasted cakes. 6.486 Semele was burnt by Jove’s compliance: Ino 6.487 Received you as a baby, and nursed you with utmost care. 6.488 Juno swelled with rage, that Ino should raise a child 6.489 Snatched from Jove’s lover: but it was her sister’s son. 6.490 So Athamas was haunted by the Furies, and false visions, 6.491 And little Learchus died by his father’s hand. 6.492 His grieving mother committed his shade to the tomb. 6.493 And paid the honours due to the sad pyre. 6.494 Then tearing her hair in sorrow, she leapt up 6.495 And snatched you from your cradle, Melicertes. 6.496 There’s a narrow headland between two seas, 6.497 A single space attacked by twofold waves: 6.498 There Ino came, clutching her son in her frenzied grasp, 6.499 And threw herself, with him, from a high cliff into the sea. 6.500 Panope and her hundred sisters received them unharmed, 6.501 And gliding smoothly carried them through their realm. 6.502 They reached the mouth of densely eddying Tiber, 6.503 Before they became Leucothea and Palaemon. 6.504 There was a grove: known either as Semele’s or Stimula’s: 6.505 Inhabited, they say, by Italian Maenads. 6.506 Ino, asking them their nation, learned they were Arcadians, 6.507 And that Evander was the king of the place. 6.508 Hiding her divinity, Saturn’s daughter cleverly 6.509 Incited the Latian Bacchae with deceiving words: 6.510 ‘O too-easy-natured ones, caught by every feeling! 6.511 This stranger comes, but not as a friend, to our gathering. 6.512 She’s treacherous, and would learn our sacred rites: 6.513 But she has a child on whom we can wreak punishment.’ 6.514 She’d scarcely ended when the Thyiads, hair streaming 6.515 Over their necks, filled the air with their howling, 6.516 Laid hands on Ino, and tried to snatch the boy. 6.517 She invoked gods with names as yet unknown to her: 6.518 ‘Gods, and men, of this land, help a wretched mother!’ 6.519 Her cry carried to the neighbouring Aventine. 6.520 Oetaean Hercules having driven the Iberian cattle 6.521 To the riverbank, heard and hurried towards the voice. 6.522 As he arrived, the women who’d been ready for violence, 6.523 Shamefully turned their backs in cowardly flight. 6.524 ‘What are you doing here,’ said Hercules (recognising her), 6.525 ‘Sister of Bacchus’ mother? Does Juno persecute you too?’ 6.526 She told him part of her tale, suppressing the rest because of her son: 6.527 Ashamed to have been goaded to crime by the Furies. 6.528 Rumour, so swift, flew on beating wings, 6.529 And your name was on many a lip, Ino. 6.530 It’s said you entered loyal Carmentis’ home 6.531 As a guest, and assuaged your great hunger: 6.532 They say the Tegean priestess quickly made cake 6.533 With her own hands, and baked them on the hearth. 6.534 Now cakes delight the goddess at the Matralia: 6.535 Country ways pleased her more than art’s attentions. 6.536 ‘Now, O prophetess,’ she said, ‘reveal my future fate, 6.537 As far as is right. Add this, I beg, to your hospitality.’ 6.538 A pause ensued. Then the prophetess assumed divine powers, 6.539 And her whole breast filled with the presence of the god: 6.540 You’d hardly have known her then, so much taller 6.541 And holier she’d become than a moment before. 6.542 ‘I sing good news, Ino,’ she said, ‘your trials are over, 6.543 Be a blessing to your people for evermore. 6.544 You’ll be a sea goddess, and your son will inhabit ocean. 6.545 Take different names now, among your own waves: 6.546 Greeks will call you Leucothea, our people Matuta: 6.547 Your son will have complete command of harbours, 6.548 We’ll call him Portunus, Palaemon in his own tongue. 6.549 Go, and both be friends, I beg you, of our country!’ 6.550 Ino nodded, and gave her promise. Their trials were over, 6.551 They changed their names: he’s a god and she’s a goddess. 6.552 You ask why she forbids the approach of female servants? 6.553 She hates them: by her leave I’ll sing the reason for her hate. 6.554 Daughter of Cadmus, one of your maid 6.555 Was often embraced by your husband. 6.556 Faithless Athamas secretly enjoyed her: he learned 6.557 From her that you gave the farmers parched seed. 6.558 You yourself denied it, but rumour confirmed it. 6.559 That’s why you hate the service of a maid. 6.560 But let no loving mother pray to her, for her child: 6.561 She herself proved an unfortunate parent. 6.562 Better command her to help another’s child: 6.563 She was more use to Bacchus than her own. 6.564 They say she asked you, Rutilius, ‘Where are you rushing? 6.565 As consul you’ll fall to the Marsian enemy on my day.’ 6.566 Her words were fulfilled, the Tolenu 6.567 Flowed purple, its waters mixed with blood. 6.568 The following year, Didius, killed on the same'' None |
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7. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Ino
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 305; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 610
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8. None, None, nan (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Dionysos, and Ino • Ino • Ino-Leukothea, Dionysos and • Ino-Leukothea, and immortality
Found in books: Bremmer (2008), Greek Religion and Culture, the Bible, and the Ancient Near East, 305, 306; Fletcher (2023), The Ass of the Gods: Apuleius' Golden Ass, the Onos Attributed to Lucian, and Graeco-Roman Metamorphosis Literature, 157; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 123; Nuno et al. (2021), SENSORIVM: The Senses in Roman Polytheism, 164
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9. Apollodorus, Bibliotheca, 3.4.3, 3.5.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Dionysos, and Ino • Euripides, on Ino in Medea • Ino • Ino-Leukothea • Ino-Leukothea, Dionysos and • Ino-Leukothea, and immortality • Ino-Leukothea, cult of • cult, of Ino
Found in books: Bernabe et al. (2013), Redefining Dionysos, 7, 52; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 290; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 109, 120, 124; Pirenne-Delforge and Pironti (2022), The Hera of Zeus: Intimate Enemy, Ultimate Spouse, 279; Trott (2019), Aristotle on the Matter of Form: ? Feminist Metaphysics of Generation, 122
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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.
3.5.1 Διόνυσος δὲ εὑρετὴς ἀμπέλου γενόμενος, Ἥρας μανίαν αὐτῷ ἐμβαλούσης περιπλανᾶται Αἴγυπτόν τε καὶ Συρίαν. καὶ τὸ μὲν πρῶτον Πρωτεὺς αὐτὸν ὑποδέχεται βασιλεὺς Αἰγυπτίων, αὖθις δὲ εἰς Κύβελα τῆς Φρυγίας ἀφικνεῖται, κἀκεῖ καθαρθεὶς ὑπὸ Ῥέας καὶ τὰς τελετὰς ἐκμαθών, καὶ λαβὼν παρʼ ἐκείνης τὴν στολήν, ἐπὶ Ἰνδοὺς 1 -- διὰ τῆς Θράκης ἠπείγετο. Λυκοῦργος δὲ παῖς Δρύαντος, Ἠδωνῶν βασιλεύων, οἳ Στρυμόνα ποταμὸν παροικοῦσι, πρῶτος ὑβρίσας ἐξέβαλεν αὐτόν. καὶ Διόνυσος μὲν εἰς θάλασσαν πρὸς Θέτιν τὴν Νηρέως κατέφυγε, Βάκχαι δὲ ἐγένοντο αἰχμάλωτοι καὶ τὸ συνεπόμενον Σατύρων πλῆθος αὐτῷ. αὖθις δὲ αἱ Βάκχαι ἐλύθησαν ἐξαίφνης, Λυκούργῳ δὲ μανίαν ἐνεποίησε 2 -- Διόνυσος. ὁ δὲ μεμηνὼς Δρύαντα τὸν παῖδα, ἀμπέλου νομίζων κλῆμα κόπτειν, πελέκει πλήξας ἀπέκτεινε, καὶ ἀκρωτηριάσας αὐτὸν ἐσωφρόνησε. 1 -- τῆς δὲ γῆς ἀκάρπου μενούσης, ἔχρησεν ὁ θεὸς καρποφορήσειν αὐτήν, ἂν θανατωθῇ Λυκοῦργος. Ἠδωνοὶ δὲ ἀκούσαντες εἰς τὸ Παγγαῖον αὐτὸν ἀπαγαγόντες ὄρος ἔδησαν, κἀκεῖ κατὰ Διονύσου βούλησιν ὑπὸ ἵππων διαφθαρεὶς ἀπέθανε.'' None | sup>
3.4.3 But Zeus loved Semele and bedded with her unknown to Hera. Now Zeus had agreed to do for her whatever she asked, and deceived by Hera she asked that he would come to her as he came when he was wooing Hera. Unable to refuse, Zeus came to her bridal chamber in a chariot, with lightnings and thunderings, and launched a thunderbolt. But Semele expired of fright, and Zeus, snatching the sixth-month abortive child from the fire, sewed it in his thigh. On the death of Semele the other daughters of Cadmus spread a report that Semele had bedded with a mortal man, and had falsely accused Zeus, and that therefore she had been blasted by thunder. But at the proper time Zeus undid the stitches and gave birth to Dionysus, and entrusted him to Hermes. And he conveyed him to Ino and Athamas, and persuaded them to rear him as a girl. But Hera indigtly drove them mad, and Athamas hunted his elder son Learchus as a deer and killed him, and Ino threw Melicertes into a boiling cauldron, then carrying it with the dead child she sprang into the deep. And she herself is called Leucothea, and the boy is called Palaemon, such being the names they get from sailors; for they succour storm-tossed mariners. And the Isthmian games were instituted by Sisyphus in honor of Melicertes. But Zeus eluded the wrath of Hera by turning Dionysus into a kid, and Hermes took him and brought him to the nymphs who dwelt at Nysa in Asia, whom Zeus afterwards changed into stars and named them the Hyades.' "
3.5.1 Dionysus discovered the vine, and being driven mad by Hera he roamed about Egypt and Syria . At first he was received by Proteus, king of Egypt, but afterwards he arrived at Cybela in Phrygia . And there, after he had been purified by Rhea and learned the rites of initiation, he received from her the costume and hastened through Thrace against the Indians. But Lycurgus, son of Dryas, was king of the Edonians, who dwell beside the river Strymon, and he was the first who insulted and expelled him. Dionysus took refuge in the sea with Thetis, daughter of Nereus, and the Bacchanals were taken prisoners together with the multitude of Satyrs that attended him. But afterwards the Bacchanals were suddenly released, and Dionysus drove Lycurgus mad. And in his madness he struck his son Dryas dead with an axe, imagining that he was lopping a branch of a vine, and when he had cut off his son's extremities, he recovered his senses. But the land remaining barren, the god declared oracularly that it would bear fruit if Lycurgus were put to death. On hearing that, the Edonians led him to Mount Pangaeum and bound him, and there by the will of Dionysus he died, destroyed by horses."' None |
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10. Plutarch, Camillus, 5.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Ino • Ino-Leukothea, cult of • cult, of Ino
Found in books: Bernabe et al. (2013), Redefining Dionysos, 161; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 133
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5.2 ταύτην ἄν τις ἀπὸ τῶν δρωμένων ἱερῶν μάλιστα Λευκοθέαν νομίσειεν εἶναι, καὶ γὰρ θεράπαιναν εἰς τὸν σηκὸν εἰσάγουσαι ῥαπίζουσιν, εἶτʼ ἐξελαύνουσι καὶ τὰ τῶν ἀδελφῶν τέκνα πρὸ τῶν ἰδίων ἐναγκαλίζονται καὶ δρῶσι περὶ τὴν θυσίαν ἃ ταῖς Διονύσου τροφοῖς καὶ τοῖς διὰ τὴν παλλακὴν πάθεσι τῆς Ἰνοῦς προσέοικε. μετὰ δὲ τὰς εὐχὰς ὁ Κάμιλλος εἰς τὴν Φαλίσκων ἐνέβαλε, καὶ μάχῃ μεγάλῃ τούτους τε καὶ Καπηνάτας προσβοηθήσαντας αὐτοῖς ἐνίκησεν.'' None | sup>
5.2 From the sacred rites used in the worship of this goddess, she might be held to be almost identical with Leucothea. The women bring a serving-maid into the sanctuary and beat her with rods, then drive her forth again; they embrace their nephews and nieces in preference to their own children; and their conduct at the sacrifice resembles that of the nurses of Dionysus, or that of Ino under the afflictions put upon her by her husband’s concubine. After his vows, Camillus invaded the country of the Faliscans and conquered them in a great battle, together with the Capenates who came up to their aid.'' None |
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11. Pausanias, Description of Greece, 1.44.7, 2.1.3, 2.2.1, 3.23.8, 3.26.1 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Euripides, on Ino in Medea • Ino • Ino-Leucothea • Ino-Leukothea, cult of • Matralia and cult of Mater Matuta, suicide attempt of Ino • Pasiphae, sanctuary at Thalamai, association with Ino • cult, of Ino
Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 137; Edmunds (2021), Greek Myth, 85; Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 290; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 114; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 50; Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 117; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 259; Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 316; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 78
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1.44.7 λόγοι δέ εἰσιν ἐς τὰς πέτρας, αἳ κατὰ τὸ στενὸν τῆς ὁδοῦ μάλιστα ἀνέχουσιν, ἐς μὲν τὴν Μολουρίδα, ὡς ἀπὸ ταύτης αὑτὴν ἐς θάλασσαν Ἰνὼ ῥίψαι Μελικέρτην ἔχουσα τῶν παίδων τὸν νεώτερον· τὸν γὰρ δὴ πρεσβύτερον αὐτῶν Λέαρχον ἀπέκτεινεν ὁ πατήρ. λέγεται μὲν δὴ καὶ μανέντα δρᾶσαι ταῦτα Ἀθάμαντα, λέγεται δὲ καὶ ὡς ἐς τὴν Ἰνὼ καὶ τοὺς ἐξ αὐτῆς παῖδας χρήσαιτο ἀκρατεῖ τῷ θυμῷ τὸν συμβάντα Ὀρχομενίοις λιμὸν καὶ τὸν δοκοῦντα Φρίξου θάνατον αἰσθόμενος, οὗ τὸ θεῖον αἴτιον οὐ γενέσθαι, βουλεῦσαι δὲ ἐπὶ τούτοις πᾶσιν Ἰνὼ μητρυιὰν οὖσαν·
2.1.3 τῆς δὲ Κορινθίας ἐστὶ γῆς καὶ ὁ καλούμενος Κρομυὼν ἀπὸ τοῦ Κρόμου τοῦ Ποσειδῶνος. ἐνταῦθα τραφῆναί φασι Φαιὰν, καὶ τῶν λεγομένων Θησέως καὶ τὸ ἐς τὴν ὗν ταύτην ἐστὶν ἔργον. προϊοῦσι δὲ ἡ πίτυς ἄχρι γε ἐμοῦ πεφύκει παρὰ τὸν αἰγιαλὸν καὶ Μελικέρτου βωμὸς ἦν. ἐς τοῦτον τὸν τόπον ἐκκομισθῆναι τὸν παῖδα ὑπὸ δελφῖνος λέγουσι· κειμένῳ δὲ ἐπιτυχόντα Σίσυφον θάψαι τε ἐν τῷ ἰσθμῷ καὶ τὸν ἀγῶνα ἐπʼ αὐτῷ ποιῆσαι τῶν Ἰσθμίων.
2.2.1 τοῦ περιβόλου δέ ἐστιν ἐντὸς Παλαίμονος ἐν ἀριστερᾷ ναός, ἀγάλματα δὲ ἐν αὐτῷ Ποσειδῶν καὶ Λευκοθέα καὶ αὐτὸς ὁ Παλαίμων. ἔστι δὲ καὶ ἄλλο Ἄδυτον καλούμενον, κάθοδος δὲ ἐς αὐτὸ ὑπόγεως, ἔνθα δὴ τὸν Παλαίμονα κεκρύφθαι φασίν· ὃς δʼ ἂν ἐνταῦθα ἢ Κορινθίων ἢ ξένος ἐπίορκα ὀμόσῃ, οὐδεμία ἐστίν οἱ μηχανὴ διαφυγεῖν τοῦ ὅρκου. καὶ δὴ ἱερόν ἐστιν ἀρχαῖον Κυκλώπων καλούμενος βωμός, καὶ θύουσιν ἐπʼ αὐτῷ Κύκλωψι.
3.23.8 προελθόντι δὲ ἐν δεξιᾷ δύο που σταδίους, ἔστιν Ἰνοῦς καλούμενον ὕδωρ, μέγεθος μὲν κατὰ λίμνην μικράν, τῆς γῆς δὲ ἐν βάθει μᾶλλον· ἐς τοῦτο τὸ ὕδωρ ἐν τῇ ἑορτῇ τῆς Ἰνοῦς ἐμβάλλουσιν ἀλφίτων μάζας. ταύτας ἐπὶ μὲν αἰσίῳ τοῦ ἐμβαλόντος καταδεξάμενον ἔχει τὸ ὕδωρ· εἰ δὲ ἀναπέμψαιτο σφᾶς, πονηρὸν κέκριται σημεῖον.
3.26.1 ἐς Θαλάμας δὲ ἐξ Οἰτύλου μῆκος τῆς ὁδοῦ στάδιοι περὶ τοὺς ὀγδοήκοντά εἰσι, κατὰ δὲ τὴν ὁδὸν ἱερόν ἐστιν Ἰνοῦς καὶ μαντεῖον. μαντεύονται μὲν οὖν καθεύδοντες, ὁπόσα δʼ ἂν πυθέσθαι δεηθῶσιν, ὀνείρατα δείκνυσί σφισιν ἡ θεός. χαλκᾶ δὲ ἕστηκεν ἀγάλματα ἐν ὑπαίθρῳ τοῦ ἱεροῦ, τῆς τε Πασιφάης καὶ Ἡλίου τὸ ἕτερον· αὐτὸ δὲ τὸ ἐν τῷ ναῷ σαφῶς μὲν οὐκ ἦν ἰδεῖν ὑπὸ στεφανωμάτων, χαλκοῦν δὲ καὶ τοῦτο εἶναι λέγουσι. ῥεῖ δὲ καὶ ὕδωρ ἐκ πηγῆς ἱερᾶς πιεῖν ἡδύ· Σελήνης δὲ ἐπίκλησις καὶ οὐ Θαλαμάταις ἐπιχώριος δαίμων ἐστὶν ἡ Πασιφάη.'' None | sup>
1.44.7 There are legends about the rocks, which rise especially at the narrow part of the road. As to the Molurian, it is said that from it Ino flung her self into the sea with Melicertes, the younger of her children. Learchus, the elder of them, had been killed by his father. One account is that Athamas did this in a fit of madness; another is that he vented on Ino and her children unbridled rage when he learned that the famine which befell the Orchomenians and the supposed death of Phrixus were not accidents from heaven, but that Ino, the step-mother, had intrigued for all these things.
2.1.3 In the Corinthian territory is also the place called Cromyon from Cromus the son of Poseidon. Here they say that Phaea was bred; overcoming this sow was one of the traditional achievements of Theseus. Farther on the pine still grew by the shore at the time of my visit, and there was an altar of Melicertes. At this place, they say, the boy was brought ashore by a dolphin; Sisyphus found him lying and gave him burial on the Isthmus, establishing the Isthmian games in his honor.
2.2.1 Within the enclosure is on the left a temple of Palaemon, with images in it of Poseidon, Leucothea and Palaemon himself. There is also what is called his Holy of Holies, and an underground descent to it, where they say that Palaemon is concealed. Whosoever, whether Corinthian or stranger, swears falsely here, can by no means escape from his oath. There is also an ancient sanctuary called the altar of the Cyclopes, and they sacrifice to the Cyclopes upon it.
3.23.8 About two stades to the right is the water of Ino, as it is called, in extent like a small lake, but going deeper into the earth. Into this water they throw cakes of barley meal at the festival of Ino. If good luck is portended to the thrower, the water keeps them under. But if it brings them to the surface, it is judged a bad sign.
3.26.1 From Oetylus to Thalamae the road is about eighty stades long. On it is a sanctuary of Ino and an oracle. They consult the oracle in sleep, and the goddess reveals whatever they wish to learn, in dreams. Bronze statues of Pasiphae and of Helios stand in the unroofed part of the sanctuary. It was not possible to see the one within the temple clearly, owing to the garlands, but they say this too is of bronze. Water, sweet to drink, flows from a sacred spring. Pasiphae is a title of the Moon, and is not a local goddess of the people of Thalamae .'' None |
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12. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Ino • Ino-Leucothea
Found in books: Edelmann-Singer et al. (2020), Sceptic and Believer in Ancient Mediterranean Religions, 134, 137, 139, 140, 141; Trapp et al. (2016), In Praise of Asclepius: Selected Prose Hymns, 77, 78
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13. None, None, nan (4th cent. CE - 5th cent. CE)
Tagged with subjects: • Ino
Found in books: Bernabe et al. (2013), Redefining Dionysos, 481; Gorain (2019), Language in the Confessions of Augustine, 56
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