Εμφανίζονται 16 τίτλοι με αναζήτηση: Μυθολογία στην ευρύτερη περιοχή: "ΛΟΥΤΡΑΚΙ ΠΕΡΑΧΩΡΑΣ Δήμος ΚΟΡΙΝΘΙΑ" .
ΙΣΘΜΙΑ (Αρχαίο ιερό) ΛΟΥΤΡΑΚΙ ΠΕΡΑΧΩΡΑΣ
Ο βασιλιάς του Ορχομενού Αθάμας καταδίωκε την Ινώ για να τη σκοτώσει. Εκείνη για να γλυτώσει πήρε το γιο της Μελικέρτη αγκαλιά κι έπεσε στη θάλασσα. Η Ινώ έγινε θαλασσινή θεότητα με το όνομα Λευκοθέα ενώ το παιδί, που αργότερα πήρε και το όνομα Παλαίμων, το έβγαλε στη στεριά νεκρό ένα δελφίνι στην περιοχή της Ισθμίας. Εκεί το βρήκε ο Σίσυφος, το έθαψε και καθιέρωσε, σύμφωνα με την παράδοση, τα Ισθμια προς τιμήν του (Παυσ. 2,1,3).
Ino. The daughter of Cadmus, and wife of Athamas. Being followed by the latter after he had been seized with madness, she fled to the cliff Moluris, between Megara and Corinth, and there threw herself into the sea with her infant son Melicertes. At the isthmus, however, mother and child were carried ashore by a dolphin, and, from that time forward, were honoured as marine divinities along the shores of the Mediterranean, especially on the coast of Megara and at the Isthmus of Corinth. Ino was worshipped at Leucothea, and Melicertes as Palaemon. They were regarded as divinities who aided men in peril on the sea. As early as Homer, we have Ino mentioned as rescuing Odysseus from danger by throwing him her veil ( Od.v. 333-353). Among the Romans Ino was identified with Matuta
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2003 from The Perseus Project URL below, which contains interesting hyperlinks
Μελικέρτης ή Παλαίμων. Γιος του Αθάμαντα και της Ινούς. Οταν η Ινώ κινδύνευε από τον Αθάμαντα, πήρε το μικρό Μελικέρτη στην αγκαλιά της και έπεσε στη θάλασσα. Το παιδί βρήκε νεκρό ο βασιλιάς Σίσυφος στην Ισθμία, όπου το είχε βγάλει ένα δελφίνι. Προς τιμήν του καθιέρωσε τα Ισθμια.
Melicertes, (Melikertes). In Greek mythology the son of Athamas and Ino, and changed after his death by drowning into the marine deity Palaemon, while his mother became Leucothea. His name (=Melkart), however, shows him to have been originally a Phoenician god. Like Ino-Leucothea, he was worshipped on all the coast of the Mediterranean, especially on that of Megara and at the Isthmus of Corinth, where he was so closely connected with the cult of Poseidon that the Isthmian Games, originally instituted in honour of this god, came to be looked upon as the funeral games of Melicertes. The Romans regarded him as a beneficent god of the sea, and identified him with Portunus, the god of harbours.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Perseus Project Index. Total results on 18/7/2001: 148 for Ino, 31 for leucothea, 5 for Leukothea, 27 for Melicertes, 4 for Melikertes, 48 for Palaemon,
Ibycus. A Greek lyric and erotic poet of Rhegium in Lower Italy, who flourished about B.C. 530. Like Anacreon, he led a roving life, and spent much of his time at the court of Polycrates of Samos. According to his epitaph, he died in his native town; but according to the legend made familiar by Schiller's poem, he was slain on a journey to Corinth, and his murderers were discovered by means of a flock of cranes, which, as he died, he had invoked as his avengers. The story goes that, after his murder, when the Corinthians were gathered in the theatre, the cranes appeared; whereupon one of the assassins who was present cried out, "See the avengers of Ibycus!" thus giving a clue to their detection. Hence arose the expression used of the cranes, Ibukou geranoi. His poems, which were collected into seven books, survive in scanty fragments only. They dealt partly with mythological themes in the metres of Stesichorus and partly with love-songs in the spirit of Aeolic lyric poetry, full of glowing passion and sensibility. It was mainly to the latter that he owed his fame.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Oct 2003 from The Perseus Project URL below, which contains interesting hyperlinks
Την περίοδο των Ισθμίων οι Κορίνθιοι κήρυξαν εκεχειρία στον πόλεμο Ηλείων-Αργείων. Ο Ηρακλής όμως σκότωσε τους Ηλείους Εύρυτο και τον Κτέατο καθώς εκείνοι πήγαιναν θεωροί στους αγώνες καταπατώντας, έτσι, την εκεχειρία. Οταν οι Ηλείοι ανακάλυψαν το δολοφόνο απαίτησαν από τους Αργείους ικανοποίηση και, καθώς εκείνοι αρνούνταν, ζήτησαν από τους Κορίνθιους να αποκλείσουν από τα Ισθμια όλους τους Αργείους. Καθώς όμως ούτε αυτό το κατόρθωσαν η μητέρα των δύο αδελφών, η Μολίνη, καταράστηκε όσους Ηλείους θα δέχονταν να πάρουν μέρος στους αγώνες που θα συμμετείχαν και Αργείοι. Σύμφωνα με τον Παυσανία οι Ηλείοι ακόμα και στην εποχή του φοβούνταν την κατάρα της Μολίνης και δε συμμετείχαν στα Ισθμια. Αναφέρει επίσης και άλλες δύο παραδόσεις που δικαιολογούν την αποχή των Ηλείων από τους συγκεκριμένους αγώνες αλλά ο ίδιος δεν τις πιστεύει και μας εξηγεί τους λόγους (Παυσ. 5,2,1-5).
This extract is from: Pausanias. Description of Greece (ed. W.H.S. Jones, Litt.D., & H.A. Ormerod, 1918). Cited Oct 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
ΙΣΘΜΟΣ ΚΟΡΙΝΘΟΥ (Ισθμός) ΛΟΥΤΡΑΚΙ ΠΕΡΑΧΩΡΑΣ
A legend of the Corinthians about their land is not peculiar to them, for I believe that the Athenians were the first to relate a similar story to glorify Attica. The Corinthians say that Poseidon had a dispute with Helius (Sun ) about the land, and that Briareos arbitrated between them, assigning to Poseidon the Isthmus and the parts adjoining, and giving to Helius the height above the city. Ever since, they say, the Isthmus has belonged to Poseidon.
This extract is from: Pausanias. Description of Greece (ed. W.H.S. Jones, Litt.D., & H.A. Ormerod, 1918). Cited Oct 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
Isthmius (Isthmios), i. e. the god worshipped on the Isthmus (of Corinth), a surname of Poseidon, in honour of whom the Isthmian games were celebrated. (Paus. ii. 9. Β 6 )
Alcyoneus. A giant, who kept possession of the Isthmus of Corinth at the time when Heracles drove away the oxen of Geryon. The giant attacked him, crushed twelve waggons and twenty-four of the men of Heracles with a huge block of stone. Heracles himself warded off the stone with his club and slew Alcyoneus. The block, with which the giant had attempted the life of Heracles, was shewn on the Isthmus down to a very late period. (Pind. Nem. iv. 44, with the Schol.) In another passage (Isth. vi. 45, &c.) Pindar calls Alcyoneus a Thracian shepherd, and places the struggle with him in the Phlegraean plains.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Μυθικός ληστής που έδενε τα θύματά του σε δύο πεύκα δεμένα και λυγισμένα προς τη γη και μετά έκοβε το σχοινί για να σχιστούν στα δύο αυτοί που είχε δέσει. Ο Θησέας τον έπιασε και τον θανάτωσε με τον ίδιο τρόπο.
This extract is from: Pausanias. Description of Greece (ed. W.H.S. Jones, Litt.D., & H.A. Ormerod, 1918). Cited Oct 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
(Sinis) or Sinnis (Sinnis). Son of Polypemon, Pemon, or Poseidon,
by Sylea, the daughter of Corinthus. He was a robber, who frequented the Isthmus
of Corinth, and killed the travellers whom he captured by fastening them to the
top of a fir-tree, which he bent, and then let spring up again. He himself was
killed in this manner by Theseus.
(pituokamptes, "pine-bender"). A name applied to the
robber Sinis, who killed travellers by tying them between two pine-trees bent
down so as nearly to meet, and then allowed to spring apart (Pausan. ii. 1, 3).
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Second, he (Theseus) killed Sinis, son of Polypemon and Sylea, daughter of Corinthus. This
Sinis was surnamed the Pine-bender; for inhabiting the Isthmus of Corinth he used
to force the passersby to keep bending pine trees; but they were too weak to do
so, and being tossed up by the trees they perished miserably. In that way also
Theseus killed Sinis.
Commentary: The ancients are not agreed as to the exact mode in which the ruffian
Sinis despatched his victims. According to Diodorus, Pausanias, and the Scholiast
on Pindar he bent two pine-trees to the ground, tied the extremities of his victim
to both trees, and then let the trees go, which, springing up and separating,
tore the wretch's body in two. This atrocious form of murder was at a later time
actually employed by the emperor Aurelian in a military execution. A Ruthenian
pirate, named Botho, is said to have put men to death in similar fashion. According
to Hyginus, Sinis, with the help of his victim, dragged down a pine-tree to the
earth; then, when the man was struggling to keep the tree down, Sinis released
it, and in the rebound the man was tossed up into the air and killed by falling
heavily to the ground. Apollodorus seems to have contemplated a similar mode of
death, except that he does not mention the cooperation of Sinis in bending the
tree to the earth. According to the Parian Chronicle it was not on his journey
from Troezen to Athens that Theseus killed Sinis, but at a later time, after he
had come to the throne and united the whole of Attica under a single government;
he then returned to the Isthmus of Corinth, killed Sinis, and celebrated the Isthmian
games. This tradition seems to imply that Theseus held the games as a funeral
honour paid to the dead man, or more probably as an expiation to appease the angry
ghost of his victim. This implication is confirmed by the Scholiast on Pindar,
who says that according to some people Theseus held the Isthmian games in honour
of Sinis, whom he had killed. Plutarch tells us (Plut. Thes. 8.2) that when Theseus
had killed Sinis, the daughter of the dead man, by name Perigune, fled and hid
herself in a bed of asparagus; that she bore a son Melanippus to Theseus, and
that Melanippus had a son Ioxus, whose descendants, the Ioxids, both men and women,
revered and honoured asparagus and would not burn it, because asparagus had once
sheltered their ancestress. This hereditary respect shown by all the members of
a family or clan for a particular species of plant is reminiscent of totemism,
though it is not necessarily a proof of it.
This extract is from: Apollodorus, Library and Epitome (ed. Sir James George Frazer, 1921). Cited Oct 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
On the Isthmus, too, he slew Sinis the Pine-bender in the very manner in which many men had been destroyed by himself, and he did this without practice or even acquaintance with the monster's device, but showing that valor is superior to all device and practice. Now Sinis had a very beautiful and stately daughter, named Perigune. This daughter took to flight when her father was killed, and Theseus went about in search of her. But she had gone off into a place which abounded greatly in shrubs and rushes and wild asparagus, and with exceeding innocence and childish simplicity was supplicating these plants, as if they understood her, and vowing that if they would hide and save her, she would never trample them down nor burn them. When, however, Theseus called upon her and gave her a pledge that he would treat her honorably and do her no wrong, she came forth, and after consorting with Theseus, bore him Melanippus, and afterwards lived with Deioneus, son of Eurytus the Oechalian, to whom Theseus gave her. From Melanippus the son of Theseus, Ioxus was born, who took part with Ornytus in leading a colony into Caria whence it is ancestral usage with the Ioxids, men and women, not to burn either the asparagus-thorn or the rush, but to revere and honor them.
This extract is from: Plutarch's Lives (ed. Bernadotte Perrin, 1914). Cited Oct 2003 from The Perseus Project URL below, which contains comments & interesting hyperlinks.
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