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On this page: in Vidia – Inous – Insteius Capito – Intaphernes – Intercidona – Intonsus



marks upon the banks. The reference is incorrect, and the passage cited by Rigaltius has not been found by subsequent inquirers. (Auctores Rei Agrariae, ed. Goes. p. 167, n. p. 220-—232.) [J. T. G.] , INO Clw»), a daughter of Cadmus and Har- monia, and the wife of Athamas, who married her in addition to his proper wife Nephele, but according to some, not till after the death of Nephele. After her death and apotheosis, Ino was called Leuco­ thea. The common story about her is related under athamas^ p. 393 ; but there are great variations in the traditions respecting her, which probably arose from the fact of the story having been made great use of by the Greek poets, especially the dramatists, among whose lost tragedies we find the titles of Athamas, Ino, and Phrixus. It here re­ mains for us to mention the principal traditions about the latter period of her life and her apothe­ osis. After the supposed death of Ino, and after his flight from Boeotia, Athamas married Themisto; but when he was informed that Ino was still living as a Bacchant in the valleys of Mount Parnassus, he secretly sent for her. Themisto, on hearing this, resolved to kill the children of Ino. With this object in view, she ordered one of her slaves at night to cover her own children with white, and those of Ino with black garments, that she might know the devoted children, and distinguish them from her own. But the slave who received this command was Ino herself in disguise, who changed the garments in such a manner as to lead Themisto to kill her own children.. When Themisto dis­ covered the mistake, she hung herself. (Hygin. Fab. 1—5.) Other traditions state that Athamas, when Hera visited him and Ino with madness for having brought up Dionysus, killed Learchus, one of his sons by Ino, and when he was on the point of killing also the other, Melicertes, Ino fled with him across the white plain in Megaris, and threw herself with the boy (or, according to Eurip. Med. 1289, with her two sons) into the sea. Melicertes is stated in some traditions to have previously died in a cauldron filled with boiling water. (Eustath. ad Horn. p. 1543 ; Plut. Sym.pos. v. 3; Ov. Met. iv. 505, 520, &c.; Tzetz, ad Lycoph. 229.) Ac­ cording to Plutarch (Quaest. Rom. 13), Ino killed her own son, as she had become mad from jealousy of an Aetolian slave, of the name of Antiphera, and Plutarch recognised an allusion to that story in a ceremony observed at Rome in the temple of Ma- tuta, who was identified with Leucothea; for no fe­ male slave was allowed to enter the temple of Ma- tuta at her festival, with the exception of one, who received a box on the ears from the matrons that were present. Hyginus (Fab. 2 ; comp. Paus. ii. 44. § 11) states, that Athamas surrendered Ino and her son Melicertes to Phrixus to be killed, because she herself had attempted to kill Phrixus. But when Phrixus was on the point of committing the crime, Dionysus enveloped him in darkness and .thus saved Ino. Athamas, who was thrown by Zeus into a state of madness, killed Learchus; and Ino, who leaped into the sea, was raised to the rank of a divinity, by the desire of Dionysus. Others relate that Leucothea placed Dionysus with herself among the gods. (Plut. de Frat. Am. in fin.) After her leap into the sea, Leucothea was carried by a dolphin to the coast of Corinth, which was governed by Sisyphus, a brother of Athamas, who instituted the Isthmian games and an annual sa­ crifice in honour of the two, (Tzetz. ad Lycopk.


I.07; comp. 229 ; Schol. ad Find, tfypofh. Istlym. p. 514, ed. Boeckh.) According to a Megarian tradition, the body of Ino was washed on the coast of Megara, where she was found and buried by two virgins j and it is further said that there she received the name of Leucothea. (Paus. i. 42. § 8.) [L. S,]

INOUS, that is, the son of Ino, a name given to Melicertes and Palaemon. (Virg. Aen. v. 823, Geo^ff. i. 437.) [L. S.J


INTAPHERNES ('IvTa&pvns), one of the seven conspirators against the two Magi, who usurped the Persian throne upon the death of Cambyses. In the attack which the conspirators made against the Magi, Intaphernes lost an eye. He was shortly after put to death by Dareius in consequence of the following circumstances. Upon the accession of Dareius, the other conspirators had stipulated for free admission to the king at all times, with one exception ; and when the royal servants upon a certain occasion refused Intaphernes admission to the king's person, he mutilated them, which raised the suspicion of the king that a plot had been formed against himself. Dareius accord­ingly sentenced Intaphernes and all his family to be put to death ; but moved by the lamentations of his wife, the king allowed her to rescue one from death. She selected her brother, alleging, accord­ing to the well-known tale, that she might obtain another husband and other children, but, since her father and mother were dead, she could never have another brother. Dareius spared, in addition, the life of her eldest child, but killed all the other members of the family with Intaphernes. (Herod, iii. 70, 78, 118,119.)

INTERCIDONA. [deverra.]

INTONSUS, i. e. unshorn, a surname of Apollo and Bacchus, alluding to the eternal youth of these gods, as the Greek youths allowed their hair to grow until they attained the age of manhood, though in the case of Apollo it may also allude to his being the god of the sun, whence the long float­ing hair would indicate the rays of the sun. (Horn.

II. xx. 39, Hymn, in Apoll. 134; Horat, Epod. xv. 9 ; Tibulh i. 4. 34 ; Ov. Met. iii. 42], Amor. i. 14. 31 ; Martial, iv. 45.) [L. S.]

IN VIDIA, the personification of envy, is de­scribed as a daughter of the giant Pallas and Styx. (Hygin; Fab. Praef.; Ov. Met. ii. 760.) [L. S.]

10 ('!<«>). The traditions about this heroine are so manifold, that it is impossible to give any ge­neral view of them without some classification ; we shall therefore give first the principal local tra­ditions, next the wanderings of lo, as they are described by later writers, and lastly mention the various attempts to explain the stories about her.

1. Local traditions.—The place to which the le­gends of lo belong, and where she was closely connected with the worship of Zeus and Hera, is Argos. The chronological tables of the priestesses of Hera at Argos placed lo at the head of the list of priestesses, under the name of Callirhoe, or Cal-lithyia. (Preller, de Hettan. Lesb. p. 40.) She is commonly described as a daughter of Inachus, the founder of the worship of Hera at Argos, and by others as a daughter of lasus or Peiren. Zeus loved lo, but on account of Hera's jealousy, he metamorphosed her into a white cow. Hera there­upon asked and obtained the cow from Zeus> and placed her under the care of Argus Panoptes, who

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