Mount Ida (Crete)
Mount Ida, known variously as Idha, Ídhi, Idi and now Psiloritis, at 2,456 m, is the highest mountain on Crete. Located in the Rethymno regional unit, it was sacred to the Greek Titaness Rhea, on its slopes lies one of the caves, Idaion Antron, in which, according to legend, Zeus was born, its summit has the highest topographic prominence in Greece. A natural park which includes Mt. Ida is a member of UNESCO's Global Geoparks Network; the Skinakas observatory of the University of Crete is located on the secondary peak Skinakas at 1750 m. It has two telescopes including a 1.3 m Modified Ritchey-Chrétien instrument. Mount Ida is the locus for a race of legendary ancient metal workers, whose roots are associated with Cyprus; the Nida plateau is found to the east of the mountain. On the summit of Ida is the little chapel of the Holy Cross, Timios Stavros. On the plateau are some shepherd's huts built only of local stones, used both for shelter and for cheesemaking. In ancient times the Idaean cave, "cave of the Goddess" was venerated by Hellenes alike.
By Greek times the cave was rededicated to Zeus. The cave where Zeus was nurtured is variously stated to be this cave, or another of the same name, or the Dictaean cave. Votive seals and ivories have been found in the cave. Like the Dictaean cave, the Idaean cave was known as a place of initiations, it may have served as the site of an oracle, symbolized by the frequent depiction of a tripod on coins of nearby Axos, which controlled the territory around the cave. In his Histories, the Ancient Roman historian Tacitus reported a belief, popular in antiquity, regarding Mount Ida and the origin of the Jews, complete with conjectural etymology: "It is said that the Jews were exiles from the island of Crete who settled in the farthest parts of Libya at the time when Saturn had been deposed and expelled by Jove. An argument in favour of this is derived from the name: there is a famous mountain in Crete called Ida, hence the inhabitants were called the Idaei, lengthened into the barbarous form Iudaei."
243 Ida, an asteroid named after the mountain Mount Ida, known as the Phrygian Ida in classical antiquity Idaea Mount Kedros
According to the Greek mythology, the Korybantes were the armed and crested dancers who worshipped the Phrygian goddess Cybele with drumming and dancing. They are called the Kurbantes in Phrygia; the conventional English equivalent is "Corybants". The name Korybantes is of uncertain etymology. Edzard Johan Furnée and R. S. P. Beekes have suggested a Pre-Greek origin. Others refer the name to *κορυβή, the Macedonian version of κορυφή "crown, mountain peak", explaining their association with mountains Olympus; the Korybantes were Muse Thalia or Rhytia. In some accounts, they were described as the children of Helios; the Kuretes or Kouretes were nine dancers who venerate the Cretan counterpart of Cybele. A fragment from Strabo's Book VII gives a sense of the analogous character of these male confraternities, the confusion rampant among those not initiated: Many assert that the gods worshipped in Samothrace as well as the Kurbantes and the Korybantes and in like manner the Kouretes and the Idaean Daktyls are the same as the Kabeiroi, but as to the Kabeiroi they are unable to tell who they are.
These armored male dancers kept time to the rhythmic stamping of their feet. Dance, according to Greek thought, was one of the civilizing activities, like music; the dance in armor was a male coming-of-age initiation ritual linked to a warrior victory celebration. Both Jane Ellen Harrison and the French classicist Henri Jeanmaire have shown that both the Kouretes and Cretan Zeus, called "the greatest kouros", were intimately connected with the transition of boys into manhood in Cretan cities; the English "Pyrrhic Dance" is a corruption of the original Pyrríkhē or the Pyrríkhios Khorós "Pyrrhichian Dance". It has no relationship with the king Pyrrhus of Epirus, who invaded Italy in the 3rd century BC, who gave his name to the Pyrrhic victory, achieved at such cost that it was tantamount to a defeat; the Phrygian Korybantes were confused by Greeks with other ecstatic male confraternities, such as the Idaean Dactyls or the Cretan Kouretes, spirit-youths who acted as guardians of the infant Zeus.
In Hesiod's telling of Zeus's birth, when Great Gaia came to Crete and hid the child Zeus in a "steep cave", beneath the secret places of the earth, on Mount Aigaion with its thick forests. Emily Vermeule observed, This myth is Greek interpretation of mystifying Minoan ritual in an attempt to reconcile their Father Zeus with the Divine Child of Crete. Among the offerings recovered from the cave, the most spectacular are decorated bronze shields with patterns that draw upon north Syrian originals and a bronze gong on which a god and his attendants are shown in a distinctly Near Eastern style. Korybantes presided over the infancy of Dionysus, another god, born as a babe, of Zagreus, a Cretan child of Zeus, or child-doublet of Zeus; the wild ecstasy of their cult can be compared to the female Maenads. Ovid, in Metamorphoses, says; this suggests a connexion with the Pelasgian Hyades. The scholar Jane Ellen Harrison writes that besides being guardians and initiators of the infant Zeus, the Kouretes were primitive magicians and seers.
She writes that they were metal workers and that metallurgy was considered an magical art. There were several "tribes" of Korybantes, including the Cabeiri, the Korybantes Euboioi, the Korybantes Samothrakioi. Hoplodamos and his Gigantes were counted among Korybantes, Titan Anytos was considered a Kourete. Homer referred to select young men as kouretes, when Agamemnon instructs Odysseus to pick out kouretes, the bravest among the Achaeans to bear gifts to Achilles; the Greeks preserved a tradition down to Strabo's day, that the Kuretes of Aetolia and Acarnania in mainland Greece had been imported from Crete. Jane Ellen Harrison. Themis: A Study of the Social Origins of Greek Religion. Cambridge: Cambridge University Press, 1912. Strabo, translated by Horace Leonard Jones. LacusCurtis, Online version at the Perseus Digital Library, Books 6–14 Media related to Korybantes at Wikimedia Commons Theoi Project - Korybantes and Kouretes Long review of Paola Ceccarelli, La pirrica nell' antichità greco romana: Studi sulla danza armata, 1998
Crete is the largest and most populous of the Greek islands, the 88th largest island in the world and the fifth largest island in the Mediterranean Sea, after Sicily, Sardinia and Corsica. Crete and a number of surrounding islands and islets constitute the region of Crete, one of the 13 top-level administrative units of Greece; the capital and the largest city is Heraklion. As of 2011, the region had a population of 623,065. Crete forms a significant part of the economy and cultural heritage of Greece, while retaining its own local cultural traits, it was once the centre of the Minoan civilisation, the earliest known civilisation in Europe. The palace of Knossos lies in Crete; the island is first referred to as Kaptara in texts from the Syrian city of Mari dating from the 18th century BC, repeated in Neo-Assyrian records and the Bible. It was known in ancient Egyptian as Keftiu suggesting a similar Minoan name for the island; the current name of Crete is thought to be first attested in Mycenaean Greek texts written in Linear B, through the words ke-re-te, ke-re-si-jo, "Cretan".
In Ancient Greek, the name Crete first appears in Homer's Odyssey. Its etymology is unknown. One proposal derives it from a hypothetical Luwian word, *kursatta. In Latin, it became Creta; the original Arabic name of Crete was Iqrīṭiš, but after the Emirate of Crete's establishment of its new capital at ربض الخندق Rabḍ al-Ḫandaq, both the city and the island became known as Χάνδαξ or Χάνδακας, which gave Latin and Venetian Candia, from which were derived French Candie and English Candy or Candia. Under Ottoman rule, in Ottoman Turkish, Crete was called Girit. Crete is the fifth largest island in the Mediterranean Sea, it is located in the southern part of the Aegean Sea separating the Aegean from the Libyan Sea. The island has an elongated shape: it spans 260 km from east to west, is 60 km at its widest point, narrows to as little as 12 km. Crete covers an area of 8,336 km2, with a coastline of 1,046 km, it lies 160 km south of the Greek mainland. Crete is mountainous, its character is defined by a high mountain range crossing from west to east, formed by three different groups of mountains: The White Mountains or Lefka Ori 2,454 m The Idi Range (Psiloritis 35.18°N 24.82°E / 35.18.
The island has a number of gorges, such as the Samariá Gorge, Imbros Gorge, Kourtaliotiko Gorge, Ha Gorge, Platania Gorge, the Gorge of the Dead and Richtis Gorge and waterfall at Exo Mouliana in Sitia. The rivers of Crete include the Ieropotamos River, the Koiliaris, the Anapodiaris, the Almiros, the Giofyros, Megas Potamos. There are only two freshwater lakes in Crete: Lake Kournas and Lake Agia, which are both in Chania regional unit. Lake Voulismeni at the coast, at Aghios Nikolaos, was a freshwater lake but is now connected to the sea, in Lasithi. Lakes that were created by dams exist in Crete. There are three: the lake of Aposelemis Dam, the lake of Potamos Dam, the lake of Mpramiana Dam. A large number of islands and rocks hug the coast of Crete. Many are visited by tourists, some are only visited by biologists; some are environmentally protected. A small sample of the islands includes: Gramvousa the pirate island opposite the Balo lagoon Elafonisi, which commemorates a shipwreck and an Ottoman massacre Chrysi island, which hosts the largest natural Lebanon cedar forest in Europe Paximadia island where the god Apollo and the goddess Artemis were born The Venetian fort and leper colony at Spinalonga opposite the beach and shallow waters of Elounda Dionysades islands which are in an environmentally protected region together the Palm Beach Forest of Vai in the municipality of Sitia, LasithiOff the south coast, the island of Gavdos is located 26 nautical miles south of Hora Sfakion and is the southernmost point of Europe.
Crete straddles two climatic zones, the Mediterranean and the North African falling within the former. As such, the climate in Crete is Mediterranean; the atmosphere can be quite humid, depending on the proximity to the sea, while winter is mild. Snowfall is rare in the low-lying areas. While some mountain tops are snow-capped for most of the year, near the coast snow only stays on the ground for a few minutes or hours. However, a exceptional cold snap swept the island in February 2004, during which period the whole island was blanketed with snow. During the Cretan summer, average temperatures reach the high 20s-low 30s Celsius, with maxima touching the upper 30s-mid 40s; the south coast, including the Mesara Pla
A nymph in Greek mythology is a supernatural being associated with many other minor female deities that are associated with the air, seas or water, or particular locations or landforms. Different from Greek goddesses, nymphs are more regarded as divine spirits who animate or maintain Nature for the environments where they live, are depicted as beautiful, young graceful maidens, they are divided into various broad subgroups, such as Aurai, Nereides and Dryades The Greek word νύμφη has the primary meaning of "young woman. Yet the etymology of the noun νύμφη remains uncertain; the Doric and Aeolic form is νύμφα. Modern usage more applies to young women at the peak of their attractiveness, contrasting with parthenos "a virgin", generically as kore "maiden, girl"; the term is sometimes used by women to address each other and remains the regular Modern Greek term for "bride". Nymphs were sometimes beloved by many and dwell in most specific areas related to the natural environment. E.g. mountainous forests by springs or rivers.
Other nymphs appeared in the shape of young maidens, were part of the retinue of a god, such as Dionysus, Hermes, or Pan, or a goddess the huntress Artemis. The Greek nymphs were spirits invariably bound to places, not unlike the Latin genius loci, sometimes this produced complicated myths like cult of Arethusa to Sicily. In some of the works of the Greek-educated Latin poets, the nymphs absorbed into their ranks the indigenous Italian divinities of springs and streams, while the Lymphae, Italian water-goddesses, owing to the accidental similarity of their names, could be identified with the Greek Nymphae; the classical mythologies of the Roman poets were unlikely to have affected the rites and cults of individual nymphs venerated by country people in the springs and clefts of Latium. Among the Roman literate class, their sphere of influence was restricted, they appear exclusively as divinities of the watery element; the ancient Greek belief in nymphs survived in many parts of the country into the early years of the twentieth century, when they were known as "nereids".
Nymphs tended to frequent areas distant from humans but could be encountered by lone travelers outside the village, where their music might be heard, the traveler could spy on their dancing or bathing in a stream or pool, either during the noon heat or in the middle of the night. They might appear in a whirlwind; such encounters could be dangerous, bringing dumbness, besotted infatuation, madness or stroke to the unfortunate human. When parents believed their child to be nereid-struck, they would pray to Saint Artemidos. A motif that entered European art during the Renaissance was the idea of a statue of a nymph sleeping in a grotto or spring; this motif came from an Italian report of a Roman sculpture of a nymph at a fountain above the River Danube. The report, an accompanying poem on the fountain describing the sleeping nymph, are now concluded to be a fifteenth-century forgery, but the motif proved influential among artists and landscape gardeners for several centuries after, with copies seen at neoclassical gardens such as the grotto at Stourhead.
As H. J. Rose states, all the names for various classes of nymphs are plural feminine adjectives agreeing with the substantive nymphai, there was no single classification that could be seen as canonical and exhaustive. Thus, the classes of nymphs tend to overlap. Rose mentions dryads and hamadryads as nymphs of trees meliai as nymphs of ash trees, naiads as nymphs of water, but no others specifically; the following is not the authentic Greek classification, but is intended as a guide: The following is a list of groups of nymphs associated with this or that particular location. Nymphs in such groupings could belong to any of the classes mentioned above; the following is a selection of names of the nymphs whose class was not specified in the source texts. For lists of Naiads, Dryades etc. See respective articles. Sabrina Burkert, Walter. Greek Religion. Cambridge, MA: Harvard University Press. ISBN 978-0-674-36281-9. Larson, Jennifer Lynn. Greek Nymphs: Myth, Lore. New York: Oxford University Press. ISBN 978-0-19-514465-9.
Lawson, John Cuthbert, Modern Greek Folklore and Ancient Greek Religion, Cambridge University Press, Cambridge, 1910, p. 131 Nereids paleothea.com homepage Tomkinson, John L.. Haunted Greece: Nymphs and Other Exotika. Athens: Anagnosis. ISBN 978-960-88087-0-6; this article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed.. "Nymphs". Encyclopædia Britannica. 19. Cambridge University Press. P. 930. Theoi.com: Nymphs Theoi Project – List of Nymphs
Zeus is the sky and thunder god in ancient Greek religion, who rules as king of the gods of Mount Olympus. His name is cognate with the first element of his Roman equivalent Jupiter, his mythologies and powers are similar, though not identical, to those of Indo-European deities such as Jupiter, Perkūnas, Perun and Thor. Zeus is the child of Cronus and Rhea, the youngest of his siblings to be born, though sometimes reckoned the eldest as the others required disgorging from Cronus's stomach. In most traditions, he is married to Hera, by whom he is said to have fathered Ares and Hephaestus. At the oracle of Dodona, his consort was said to be Dione, by whom the Iliad states that he fathered Aphrodite. Zeus was infamous for his erotic escapades; these resulted in many divine and heroic offspring, including Athena, Artemis, Persephone, Perseus, Helen of Troy and the Muses. He was respected as an allfather, chief of the gods and assigned the others to their roles: "Even the gods who are not his natural children address him as Father, all the gods rise in his presence."
He was equated with many foreign weather gods, permitting Pausanias to observe "That Zeus is king in heaven is a saying common to all men". Zeus' symbols are the thunderbolt, eagle and oak. In addition to his Indo-European inheritance, the classical "cloud-gatherer" derives certain iconographic traits from the cultures of the ancient Near East, such as the scepter. Zeus is depicted by Greek artists in one of two poses: standing, striding forward with a thunderbolt leveled in his raised right hand, or seated in majesty; the god's name in the nominative is Ζεύς. It is inflected as follows: vocative: Ζεῦ. Diogenes Laërtius quotes Pherecydes of Syros as spelling the name, Ζάς. Zeus is the Greek continuation of *Di̯ēus, the name of the Proto-Indo-European god of the daytime sky called *Dyeus ph2tēr; the god is known under this name in the Rigveda, deriving from the root *dyeu-. Zeus is the only deity in the Olympic pantheon whose name has such a transparent Indo-European etymology; the earliest attested forms of the name are the Mycenaean Greek, di-we and, di-wo, written in the Linear B syllabic script.
Plato, in his Cratylus, gives a folk etymology of Zeus meaning "cause of life always to all things," because of puns between alternate titles of Zeus with the Greek words for life and "because of." This etymology, along with Plato's entire method of deriving etymologies, is not supported by modern scholarship. Cronus sired several children by Rhea: Hestia, Hera and Poseidon, but swallowed them all as soon as they were born, since he had learned from Gaia and Uranus that he was destined to be overthrown by his son as he had overthrown Uranus, his own father, an oracle that Rhea heard and wished to avert; when Zeus was about to be born, Rhea sought Gaia to devise a plan to save him, so that Cronus would get his retribution for his acts against Uranus and his own children. Rhea gave birth to Zeus in Crete, handing Cronus a rock wrapped in swaddling clothes, which he promptly swallowed. Varying versions of the story exist: According to Hyginus ) Zeus was raised by a nymph named Amalthea. Since Saturn ruled over the Earth, the heavens and the sea, she hid him by dangling him on a rope from a tree so he was suspended between earth and sky and thus, invisible to his father.
According to Pseudo-Apollodorus ) Zeus was raised by a goat named Amalthea in a cave called Dictaeon Antron. A a company of soldiers called Kouretes danced and clashed their spears against their shields so that Cronus would not hear the baby's cry. After reaching manhood, Zeus forced Cronus to disgorge first the stone his siblings in reverse order of swallowing. In some versions, Metis gave Cronus an emetic to force him to disgorge the babies, or Zeus cut Cronus's stomach open. Zeus released the brothers of Cronus, the Hecatonchires and the Cyclopes, from their dungeon in Tartarus, killing their guard, Campe; as a token of their appreciation, the Cyclopes gave him thunder and the thunderbolt, or lightning, hidden by Gaia. Together, his brothers and sisters and Cyclopes overthrew Cronus and the other Titans, in the combat called the Titanomachy; the defeated Titans were cast into a shadowy underworld region known as Tartarus. Atlas, one of the titans who fought against Zeus, was punished by having to hold up the sky.
After the battle with the Titans, Zeus shared the world with his elder brothers and Hades, by drawing lots: Zeus got the sky and air, Poseidon the waters, Hades the world of the dead. The ancient Earth, could not be claimed. Gaia resented. Soon after taking the throne as king of the gods, Zeus had to fight some of Gaia's other children, the monsters Typhon and Echidna, he left Echidna and her children alive. When Zeus was atop Mount Olympus he was appalled by human sac
Greek mythology is the body of myths told by the ancient Greeks. These stories concern the origin and the nature of the world, the lives and activities of deities and mythological creatures, the origins and significance of the ancient Greeks' own cult and ritual practices. Modern scholars study the myths in an attempt to shed light on the religious and political institutions of ancient Greece and its civilization, to gain understanding of the nature of myth-making itself; the Greek myths were propagated in an oral-poetic tradition most by Minoan and Mycenaean singers starting in the 18th century BC. Two poems by Homer's near contemporary Hesiod, the Theogony and the Works and Days, contain accounts of the genesis of the world, the succession of divine rulers, the succession of human ages, the origin of human woes, the origin of sacrificial practices. Myths are preserved in the Homeric Hymns, in fragments of epic poems of the Epic Cycle, in lyric poems, in the works of the tragedians and comedians of the fifth century BC, in writings of scholars and poets of the Hellenistic Age, in texts from the time of the Roman Empire by writers such as Plutarch and Pausanias.
Aside from this narrative deposit in ancient Greek literature, pictorial representations of gods and mythic episodes featured prominently in ancient vase-paintings and the decoration of votive gifts and many other artifacts. Geometric designs on pottery of the eighth century BC depict scenes from the Trojan cycle as well as the adventures of Heracles. In the succeeding Archaic and Hellenistic periods and various other mythological scenes appear, supplementing the existing literary evidence. Greek mythology has had an extensive influence on the culture and literature of Western civilization and remains part of Western heritage and language. Poets and artists from ancient times to the present have derived inspiration from Greek mythology and have discovered contemporary significance and relevance in the themes. Greek mythology is known today from Greek literature and representations on visual media dating from the Geometric period from c. 900 BC to c. 800 BC onward. In fact and archaeological sources integrate, sometimes mutually supportive and sometimes in conflict.
Mythical narration plays an important role in nearly every genre of Greek literature. The only general mythographical handbook to survive from Greek antiquity was the Library of Pseudo-Apollodorus; this work attempts to reconcile the contradictory tales of the poets and provides a grand summary of traditional Greek mythology and heroic legends. Apollodorus of Athens wrote on many of these topics, his writings may have formed the basis for the collection. Among the earliest literary sources are the Iliad and the Odyssey. Other poets completed the "epic cycle", but these and lesser poems now are lost entirely. Despite their traditional name, the "Homeric Hymns" have no direct connection with Homer, they are choral hymns from the earlier part of the so-called Lyric age. Hesiod, a possible contemporary with Homer, offers in his Theogony the fullest account of the earliest Greek myths, dealing with the creation of the world. Hesiod's Works and Days, a didactic poem about farming life includes the myths of Prometheus and the Five Ages.
The poet gives advice on the best way to succeed in a dangerous world, rendered yet more dangerous by its gods. Lyrical poets took their subjects from myth, but their treatment became less narrative and more allusive. Greek lyric poets, including Pindar and Simonides, bucolic poets such as Theocritus and Bion, relate individual mythological incidents. Additionally, myth was central to classical Athenian drama; the tragic playwrights Aeschylus and Euripides took most of their plots from myths of the age of heroes and the Trojan War. Many of the great tragic stories took on their classic form in these tragedies; the comic playwright Aristophanes used myths, in The Birds and The Frogs. Historians Herodotus and Diodorus Siculus, geographers Pausanias and Strabo, who traveled throughout the Greek world and noted the stories they heard, supplied numerous local myths and legends giving little-known alternative versions. Herodotus in particular, searched the various traditions presented him and found the historical or mythological roots in the confrontation between Greece and the East.
Herodotus attempted to reconcile the blending of differing cultural concepts. The poetry of the Hellenistic and Roman ages was composed as a literary rather than cultic exercise, it contains many important details that would otherwise be lost. This category includes the works of: The Roman poets Ovid, Valerius Flaccus and Virgil with Servius's commentary; the Greek poets of the Late Antique period: Nonnus, Antoninus Liberalis, Quintus Smyrnaeus. The Greek poets of the Hellenistic period: Apollonius of Rhodes, Pseudo-Eratosthenes, Parthenius. Prose writers from the same periods who make reference to myths includ
Io was, in Greek mythology, one of the mortal lovers of Zeus. She was an ancestor of many kings and heroes such as Perseus, Heracles, Lynceus and Danaus; the astronomer Simon Marius named a moon of Jupiter after Io in 1614. In most versions of the legend, Io was the daughter of Inachus, though various other purported genealogies are known. If her father was Inachus her mother would have been Inachus' wife the Oceanid nymph Melia, daughter of Oceanus; the 2nd century AD geographer Pausanias suggests that she is the daughter of Inachus and retells the story of Zeus falling in love with Io, the legendary wrath of Hera, the metamorphosis by which Io becomes a beautiful white heifer. At another instant several generations Pausanias recounts another Io, descendant of Phoroneus, daughter of Iasus, who himself was the son of Argus and Ismene, the daughter of Asopus, or of Triopas and Sosis. Io's father was called Peiren in the Catalogue of Women, by Acusilaus a son of the elder Argus known as Peiras, Peiranthus or Peirasus.
Io may therefore be identical to Callithyia, daughter of Peiranthus, as is suggested by Hesychius of Alexandria. Io was a priestess of the Goddess Hera in Argos, whose cult her father Inachus was supposed to have introduced to Argos. Zeus noticed Io, a mortal woman, lusted after her. In the version of the myth told in Prometheus Bound she rejected Zeus' advances, until her father threw her out of his house on the advice of oracles. According to some stories, Zeus turned Io into a heifer in order to hide her from his wife. In the version of the story in which Zeus transformed Io, the deception failed, Hera begged Zeus to give her the heifer as a present, having no reason to refuse, he did. Hera sent Argus Panoptes, who had 100 eyes, to watch Io and prevent Zeus from visiting her, so Zeus sent Hermes to distract and slay Argus. According to Ovid, he did so by first lulling him to sleep by playing the panpipes and telling stories. Zeus freed Io, still in the form of a heifer. In order to exact her revenge, Hera sent a gadfly to sting Io continuously, driving her to wander the world without rest.
Io crossed the path between the Propontis and the Black Sea, which thus acquired the name Bosporus, where she met Prometheus, chained on Mt. Caucasus by Zeus. Prometheus comforted Io with the information that she would be restored to human form and become the ancestress of the greatest of all heroes, Heracles. Io escaped across the Ionian Sea to Egypt. There, she gave birth to Zeus's son Epaphus, a daughter as well, Keroessa, she married Egyptian king Telegonus. Their grandson, Danaus returned to Greece with his fifty daughters, as recalled in Aeschylus' play The Suppliants; the myth of Io must have been well known to Homer, who calls Hermes Argeiphontes, meaning "Argus-slayer." Walter Burkert notes that the story of Io was told in the ancient epic tradition at least four times of which we have traces: in the Danais, in the Phoronis— Phoroneus founded the cult of Hera, according to Hyginus' Fabulae 274 and 143—in a fragment of the Hesiodic Aigimios, as well as in fragmentary Hesiodic Catalogue of Women.
A mourning commemoration of Io was observed at the Heraion of Argos into classical times. The ancients connected Io with the Moon, in Aeschylus' Prometheus Bound, where Io encounters Prometheus, she refers to herself as "the horned virgin", both bovine and lunar. From her relationship with Phoroneus, as sister, Io is sometimes called Phoronis. Ovid. Metamorphoses, Volume I: Books 1-8. Translated by Frank Justus Miller. Revised by G. P. Goold. Loeb Classical Library No. 42. Cambridge, Massachusetts: Harvard University Press, 1916. Online version at Harvard University Press. Peck, William Thane, The First and Second Books of Ovid's Metamorphoses, Ginn & Company, 1900. Tsagalis, Early Greek Epic Fragments I: Antiquarian and Genealogical Epic, Walter de Gruyter GmbH & Co KG, 2017. ISBN 9783110532876 Theoi.com: Io: naiad nymph of Argolis and Egypt Assembles the essential references in Greek and Latin literature, in translation. Io engravings by Goltzius from the De Verda collection Warburg Institute Iconographic Database