1. Homer, Iliad, 2.546-2.551, 2.557 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, as ancestor of the Athenians • Erechtheus, earthborn nature • Erechtheus, identity with Erichthonius • Poseidon, Erechtheus • Poseidon, Poseidon-Erechtheus • tomb, of Erectheus
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 83; Edmunds (2021), Greek Myth, 84; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 189; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 646; Isaac (2004), The invention of racism in classical antiquity, 114; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 301; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 7, 99; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33
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2.546 οἳ δʼ ἄρʼ Ἀθήνας εἶχον ἐϋκτίμενον πτολίεθρον 2.547 δῆμον Ἐρεχθῆος μεγαλήτορος, ὅν ποτʼ Ἀθήνη 2.548 θρέψε Διὸς θυγάτηρ, τέκε δὲ ζείδωρος ἄρουρα, 2.549 κὰδ δʼ ἐν Ἀθήνῃς εἷσεν ἑῷ ἐν πίονι νηῷ· 2.550 ἔνθα δέ μιν ταύροισι καὶ ἀρνειοῖς ἱλάονται 2.551 κοῦροι Ἀθηναίων περιτελλομένων ἐνιαυτῶν·
2.557 Αἴας δʼ ἐκ Σαλαμῖνος ἄγεν δυοκαίδεκα νῆας,'' None | sup>
2.546 /And with him there followed forty black ships. 2.549 And with him there followed forty black ships. And they that held Athens, the well-built citadel, the land of great-hearted Erechtheus, whom of old Athene, daughter of Zeus, fostered, when the earth, the giver of grain, had borne him; and she made him to dwell in Athens, in her own rich sanctuary, 2.550 and there the youths of the Athenians, as the years roll on in their courses, seek to win his favour with sacrifices of bulls and rams;—these again had as leader Menestheus, son of Peteos. Like unto him was none other man upon the face of the earth for the marshalling of chariots and of warriors that bear the shield.
2.557 Only Nestor could vie with him, for he was the elder. And with him there followed fifty black ships.And Aias led from Salamis twelve ships, and stationed them where the battalions of the Athenians stood.And they that held Argos and Tiryns, famed for its walls, '' None |
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2. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, as ancestor of the Athenians • Erechtheus, earthborn nature • Erechtheus, identity with Erichthonius • Poseidon, Poseidon-Erechtheus
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 83; Edmunds (2021), Greek Myth, 84; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 8; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 292
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3. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, as ancestor of the Athenians
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 86; Isaac (2004), The invention of racism in classical antiquity, 114
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4. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, as ancestor of the Athenians • Erechtheus, identity with Erichthonius
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 84; Isaac (2004), The invention of racism in classical antiquity, 114, 115
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5. Euripides, Electra, 122 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus (king of Athens) • Erechtheus, as ancestor of the Athenians • Erechtheus, identity with Erichthonius • Euripides, dramas by\n, Erechtheus
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 84; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 191
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122 ὦ πάτερ, σὺ δ' ἐν ̓Αί̈δα"" None | sup>
122 Alas for my cruel pain and hateful life! O father, Agamemnon, you lie in Hades, by the butchery of your wife and Aegisthus. Electra'' None |
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6. Euripides, Hecuba, 122 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus (king of Athens) • Erechtheus, as ancestor of the Athenians • Erechtheus, identity with Erichthonius • Euripides, dramas by\n, Erechtheus
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 84; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 191
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122 λέκτρ' ̓Αγαμέμνων:"" None | sup>
122 There was Agamemnon, all eagerness in your interest, because of his love for the frenzied prophetess; but the two sons of Theseus, scions of Athens , though supporting different proposals, yet agreed on the same decision, which was to crown Achilles’ tomb with fresh blood;'' None |
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7. Euripides, Ion, 269-270, 1575-1581 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, and Eumolpus • Poseidon, Poseidon-Erechtheus
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 87; Edmunds (2021), Greek Myth, 84; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 546; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 95
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269 ἦ καί σφ' ̓Αθάνα γῆθεν ἐξανείλετο;" '270 ἐς παρθένους γε χεῖρας, οὐ τεκοῦσά νιν.' "
1575 ἔσται τ' ἀν' ̔Ελλάδ' εὐκλεής. οἱ τοῦδε γὰρ"1576 παῖδες γενόμενοι τέσσαρες ῥίζης μιᾶς 1577 ἐπώνυμοι γῆς κἀπιφυλίου χθονὸς' "1578 λαῶν ἔσονται, σκόπελον οἳ ναίους' ἐμόν." '1579 Γελέων μὲν ἔσται πρῶτος: εἶτα δεύτερος 1580 &λτ;&γτ;' "1580 ̔́Οπλητες ̓Αργαδῆς τ', ἐμῆς τ' ἀπ' αἰγίδος" "1581 ἔμφυλον ἕξους' Αἰγικορῆς. οἱ τῶνδε δ' αὖ" "' None | sup>
269 Is it true Athena reared him from the ground? Creusa 270 Aye, and into maidens’ hands, though not his mother’s— Ion
1575 Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come'1576 Through Hellas shall his fame extend; for his children,—four branches springing from one root,—shall give their names to the land and to the tribes of folk therein that dwell upon the rock I love. Teleona shall be the first; and next in order shall come 1580 the Hopletes and Argades; and then the Aegicores, called after my aegis, shall form one tribe. And their children again shall in the time appointed found an island home amid the Cyclades and on the sea-coast, thereby strengthening my country; ' None |
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8. Euripides, Trojan Women, 31 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, as ancestor of the Athenians • Erechtheus, identity with Erichthonius
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 84; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94
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31 εἴληχ' ̓Αθηναίων τε Θησεῖδαι πρόμοι."" None | sup>
31 Arcadia takes some, and some the people of Thessaly ; others are assigned to Theseus’ sons, the Athenian chiefs. And such of the Trojan women as are not portioned out are in these tents, set apart for the leaders of the army; and with them Spartan Helen,'' None |
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9. Herodotus, Histories, 5.82, 7.161, 7.161.3, 8.55 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, and Eumolpus • Erechtheus, hero of Athens
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 87; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 181; Edmunds (2021), Greek Myth, 26; Isaac (2004), The invention of racism in classical antiquity, 114; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 95; Mikalson (2003), Herodotus and Religion in the Persian Wars, 20, 73; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 33, 291; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 280
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5.82 ἡ δὲ ἔχθρη ἡ προοφειλομένη ἐς Ἀθηναίους ἐκ τῶν Αἰγινητέων ἐγένετο ἐξ ἀρχῆς τοιῆσδε. Ἐπιδαυρίοισι ἡ γῆ καρπὸν οὐδένα ἀνεδίδου. περὶ ταύτης ὦν τῆς συμφορῆς οἱ Ἐπιδαύριοι ἐχρέωντο ἐν Δελφοῖσι· ἡ δὲ Πυθίη σφέας ἐκέλευε Δαμίης τε καὶ Αὐξησίης ἀγάλματα ἱδρύσασθαι καί σφι ἱδρυσαμένοισι ἄμεινον συνοίσεσθαι. ἐπειρώτεον ὦν οἱ Ἐπιδαύριοι κότερα χαλκοῦ ποιέωνται τὰ ἀγάλματα ἢ λίθου· ἡ δὲ Πυθίη οὐδέτερα τούτων ἔα, ἀλλὰ ξύλου ἡμέρης ἐλαίης. ἐδέοντο ὦν οἱ Ἐπιδαύριοι Ἀθηναίων ἐλαίην σφι δοῦναι ταμέσθαι, ἱρωτάτας δὴ κείνας νομίζοντες εἶναι. λέγεται δὲ καὶ ὡς ἐλαῖαι ἦσαν ἄλλοθι γῆς οὐδαμοῦ κατὰ χρόνον ἐκεῖνον ἢ ἐν Ἀθήνῃσι. οἳ δὲ ἐπὶ τοῖσιδε δώσειν ἔφασαν ἐπʼ ᾧ ἀπάξουσι ἔτεος ἑκάστου τῇ Ἀθηναίῃ τε τῇ Πολιάδι ἱρὰ καὶ τῷ Ἐρεχθέι. καταινέσαντες δὲ ἐπὶ τούτοισι οἱ Ἐπιδαύριοι τῶν τε ἐδέοντο ἔτυχον καὶ ἀγάλματα ἐκ τῶν ἐλαιέων τουτέων ποιησάμενοι ἱδρύσαντο· καὶ ἥ τε γῆ σφι ἔφερε καρπὸν καὶ Ἀθηναίοισι ἐπετέλεον τὰ συνέθεντο.
7.161 Γέλων μὲν δὴ ταῦτα προετείνετο, φθάσας δὲ ὁ Ἀθηναίων ἄγγελος τὸν Λακεδαιμονίων ἀμείβετό μιν τοῖσιδε. “ὦ βασιλεῦ Συρηκοσίων, οὐκ ἡγεμόνος δεομένη ἡ Ἑλλὰς ἀπέπεμψε ἡμέας πρὸς σέ, ἀλλὰ στρατιῆς. σὺ δὲ ὅκως μὲν στρατιὴν πέμψεις μὴ ἡγεύμενος τῆς Ἑλλάδος οὐ προφαίνεις, ὡς δὲ στρατηγήσεις αὐτῆς γλίχεαι. ὅσον μέν νυν παντὸς τοῦ Ἑλλήνων στρατοῦ ἐδέεο ἡγέεσθαι, ἐξήρκεε ἡμῖν τοῖσι Ἀθηναίοισι ἡσυχίην ἄγειν, ἐπισταμένοισι ὡς ὁ Λάκων ἱκανός τοι ἔμελλε ἔσεσθαι καὶ ὑπὲρ ἀμφοτέρων ἀπολογεύμενος· ἐπείτε δὲ ἁπάσης ἀπελαυνόμενος δέεαι τῆς ναυτικῆς ἄρχειν, οὕτω ἔχει τοι· οὐδʼ ἢν ὁ Λάκων ἐπιῇ τοι ἄρχειν αὐτῆς, ἡμεῖς ἐπήσομεν· ἡμετέρη γὰρ ἐστὶ αὕτη γε, μὴ αὐτῶν βουλομένων Λακεδαιμονίων. τούτοισι μὲν ὦν ἡγέεσθαι βουλομένοισι οὐκ ἀντιτείνομεν, ἄλλῳ δὲ παρήσομεν οὐδενὶ ναυαρχέειν. μάτην γὰρ ἂν ὧδε πάραλον Ἑλλήνων στρατὸν πλεῖστον εἴημεν ἐκτημένοι, εἰ Συρηκοσίοισι ἐόντες Ἀθηναῖοι συγχωρήσομεν τῆς ἡγεμονίης, ἀρχαιότατον μὲν ἔθνος παρεχόμενοι, μοῦνοι δὲ ἐόντες οὐ μετανάσται Ἑλλήνων· τῶν καὶ Ὅμηρος ὁ ἐποποιὸς ἄνδρα ἄριστον ἔφησε ἐς Ἴλιον ἀπικέσθαι τάξαι τε καὶ διακοσμῆσαι στρατόν. οὕτω οὐκ ὄνειδος οὐδὲν ἡμῖν ἐστι λέγειν ταῦτα.”' 8.55 τοῦ δὲ εἵνεκεν τούτων ἐπεμνήσθην, φράσω. ἔστι ἐν τῇ ἀκροπόλι ταύτῃ Ἐρεχθέος τοῦ γηγενέος λεγομένου εἶναι νηός, ἐν τῷ ἐλαίη τε καὶ θάλασσα ἔνι, τὰ λόγος παρὰ Ἀθηναίων Ποσειδέωνά τε καὶ Ἀθηναίην ἐρίσαντας περὶ τῆς χώρης μαρτύρια θέσθαι. ταύτην ὦν τὴν ἐλαίην ἅμα τῷ ἄλλῳ ἱρῷ κατέλαβε ἐμπρησθῆναι ὑπὸ τῶν βαρβάρων· δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρήσιος Ἀθηναίων οἱ θύειν ὑπὸ βασιλέος κελευόμενοι ὡς ἀνέβησαν ἐς τὸ ἱρόν, ὥρων βλαστὸν ἐκ τοῦ στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. οὗτοι μέν νυν ταῦτα ἔφρασαν.'' None | sup>
5.82 This was the beginning of the Aeginetans' long-standing debt of enmity against the Athenians. The Epidaurians' land bore no produce. For this reason they inquired at Delphi concerning this calamity, and the priestess bade them set up images of Damia and Auxesia, saying that if they so did their luck would be better. The Epidaurians then asked in addition whether they should make the images of bronze or of stone, and the priestess bade them do neither, but make them of the wood of the cultivated olive. ,So the men of Epidaurus asked the Athenians to permit them to cut down some olive trees, supposing the olives there to be the holiest. Indeed it is said that at that time there were no olives anywhere save at Athens. ,The Athenians consented to give the trees, if the Epidaurians would pay yearly sacred dues to Athena, the city's goddess, and to Erechtheus. The Epidaurians agreed to this condition, and their request was granted. When they set up images made of these olive trees, their land brought forth fruit, and they fulfilled their agreement with the Athenians." "
7.161.3 It would be for nothing, then, that we possess the greatest number of seafaring men in Hellas, if we Athenians yield our command to Syracusans,—we who can demonstrate the longest lineage of all and who alone among the Greeks have never changed our place of habitation; of our stock too was the man of whom the poet Homer says that of all who came to Ilion, he was the best man in ordering and marshalling armies. We accordingly cannot be reproached for what we now say. ” ' "
7.161 Such was Gelon's offer, and the Athenian envoy answered him before the Lacedaemonian could speak. “King of the Syracusans,” he said, “Hellas sends us to you to ask not for a leader but for an army. You however, say no word of sending an army without the condition of your being the leader of Hellas; it is the command alone that you desire. ,Now as long as you sought the leadership of the whole force, we Athenians were content to hold our peace, knowing that the Laconian was well able to answer for both of us; but since, failing to win the whole, you would gladly command the fleet, we want to let you know how the matter stands. Even if the Laconian should permit you to command it, we would not do so, for the command of the fleet, which the Lacedaemonians do not desire for themselves, is ours. If they should desire to lead it, we will not withstand them, but we will not allow anyone else to be admiral. ,It would be for nothing, then, that we possess the greatest number of seafaring men in Hellas, if we Athenians yield our command to Syracusans,—we who can demonstrate the longest lineage of all and who alone among the Greeks have never changed our place of habitation; of our stock too was the man of whom the poet Homer says that of all who came to Ilion, he was the best man in ordering and marshalling armies. We accordingly cannot be reproached for what we now say. ” " 8.55 I will tell why I have mentioned this. In that acropolis is a shrine of Erechtheus, called the “Earthborn,” and in the shrine are an olive tree and a pool of salt water. The story among the Athenians is that they were set there by Poseidon and Athena as tokens when they contended for the land. It happened that the olive tree was burnt by the barbarians with the rest of the sacred precinct, but on the day after its burning, when the Athenians ordered by the king to sacrifice went up to the sacred precinct, they saw a shoot of about a cubit's length sprung from the stump, and they reported this. "" None |
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10. Sophocles, Ajax, 202 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, as ancestor of the Athenians
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 86; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 95
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202 Mates of the ship of Ajax, offspring of the race that springs from the Erechtheids, the soil’s sons, cries of grief are the portion of us who care from afar for the house of Telamon.'' None |
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11. Thucydides, The History of The Peloponnesian War, 1.2.6, 2.15.1, 2.36.1 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, and Eumolpus • Poseidon Erechtheus (cult of)
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 87, 88; Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 189; Edmunds (2021), Greek Myth, 26, 28, 83; Isaac (2004), The invention of racism in classical antiquity, 115; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 109
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1.2.6 καὶ παράδειγμα τόδε τοῦ λόγου οὐκ ἐλάχιστόν ἐστι διὰ τὰς μετοικίας ἐς τὰ ἄλλα μὴ ὁμοίως αὐξηθῆναι: ἐκ γὰρ τῆς ἄλλης Ἑλλάδος οἱ πολέμῳ ἢ στάσει ἐκπίπτοντες παρ᾽ Ἀθηναίους οἱ δυνατώτατοι ὡς βέβαιον ὂν ἀνεχώρουν, καὶ πολῖται γιγνόμενοι εὐθὺς ἀπὸ παλαιοῦ μείζω ἔτι ἐποίησαν πλήθει ἀνθρώπων τὴν πόλιν, ὥστε καὶ ἐς Ἰωνίαν ὕστερον ὡς οὐχ ἱκανῆς οὔσης τῆς Ἀττικῆς ἀποικίας ἐξέπεμψαν.
2.15.1 ξυνεβεβήκει δὲ ἀπὸ τοῦ πάνυ ἀρχαίου ἑτέρων μᾶλλον Ἀθηναίοις τοῦτο. ἐπὶ γὰρ Κέκροπος καὶ τῶν πρώτων βασιλέων ἡ Ἀττικὴ ἐς Θησέα αἰεὶ κατὰ πόλεις ᾠκεῖτο πρυτανεῖά τε ἐχούσας καὶ ἄρχοντας, καὶ ὁπότε μή τι δείσειαν, οὐ ξυνῇσαν βουλευσόμενοι ὡς τὸν βασιλέα, ἀλλ᾽ αὐτοὶ ἕκαστοι ἐπολίτευον καὶ ἐβουλεύοντο: καί τινες καὶ ἐπολέμησάν ποτε αὐτῶν, ὥσπερ καὶ Ἐλευσίνιοι μετ’ Εὐμόλπου πρὸς Ἐρεχθέα.
2.36.1 ‘ἄρξομαι δὲ ἀπὸ τῶν προγόνων πρῶτον: δίκαιον γὰρ αὐτοῖς καὶ πρέπον δὲ ἅμα ἐν τῷ τοιῷδε τὴν τιμὴν ταύτην τῆς μνήμης δίδοσθαι. τὴν γὰρ χώραν οἱ αὐτοὶ αἰεὶ οἰκοῦντες διαδοχῇ τῶν ἐπιγιγνομένων μέχρι τοῦδε ἐλευθέραν δι’ ἀρετὴν παρέδοσαν.'' None | sup>
1.2.6 And here is no inconsiderable exemplification of my assertion, that the migrations were the cause of there being no correspondent growth in other parts. The most powerful victims of war or faction from the rest of Hellas took refuge with the Athenians as a safe retreat; and at an early period, becoming naturalized, swelled the already large population of the city to such a height that Attica became at last too small to hold them, and they had to send out colonies to Ionia .
2.15.1 From very early times this had been more the case with the Athenians than with others. Under Cecrops and the first kings, down to the reign of Theseus, Attica had always consisted of a number of independent townships, each with its own town-hall and magistrates. Except in times of danger the king at Athens was not consulted; in ordinary seasons they carried on their government and settled their affairs without his interference; sometimes even they waged war against him, as in the case of the Eleusinians with Eumolpus against Erechtheus.
2.36.1 I shall begin with our ancestors: it is both just and proper that they should have the honor of the first mention on an occasion like the present. They dwelt in the country without break in the succession from generation to generation, and handed it down free to the present time by their valor. '' None |
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12. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, and Eumolpus
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 87, 88; Edmunds (2021), Greek Myth, 26
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13. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Poseidon Erechtheus (cult of)
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 189; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 104, 115
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14. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Erechtheus • Erechtheus, Iphigenia in Tauris
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 188, 189; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 94
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15. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Poseidon, Erechtheus • priests and priestesses, of Erechtheus and Poseidon
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 640; Mikalson (2016), New Aspects of Religion in Ancient Athens: Honors, Authorities, Esthetics, and Society, 112
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16. None, None, nan (3rd cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Erechtheus, Ion • daughters, of Erechtheus
Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 360; Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 266
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17. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Erechtheus
Found in books: Athanassaki and Titchener (2022), Plutarch's Cities, 169; Leão and Lanzillotta (2019), A Man of Many Interests: Plutarch on Religion, Myth, and Magic, 8
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18. Pausanias, Description of Greece, 1.15.3, 1.26.5-1.26.6, 1.27.2 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Erechtheus • Erechtheus, hero of Athens • Poseidon Erechtheus • Poseidon, Erechtheus
Found in books: Bierl (2017), Time and Space in Ancient Myth, Religion and Culture, 186; Horster and Klöckner (2014), Cult Personnel in Asia Minor and the Aegean Islands from the Hellenistic to the Imperial Period, 140; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 645, 1227; Mikalson (2003), Herodotus and Religion in the Persian Wars, 34; Munn (2006), The Mother of the Gods, Athens, and the Tyranny of Asia: A Study of Sovereignty in Ancient Religion. 291
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1.15.3 τελευταῖον δὲ τῆς γραφῆς εἰσιν οἱ μαχεσάμενοι Μαραθῶνι· Βοιωτῶν δὲ οἱ Πλάταιαν ἔχοντες καὶ ὅσον ἦν Ἀττικὸν ἴασιν ἐς χεῖρας τοῖς βαρβάροις. καὶ ταύτῃ μέν ἐστιν ἴσα τὰ παρʼ ἀμφοτέρων ἐς τὸ ἔργον· τὸ δὲ ἔσω τῆς μάχης φεύγοντές εἰσιν οἱ βάρβαροι καὶ ἐς τὸ ἕλος ὠθοῦντες ἀλλήλους, ἔσχαται δὲ τῆς γραφῆς νῆές τε αἱ Φοίνισσαι καὶ τῶν βαρβάρων τοὺς ἐσπίπτοντας ἐς ταύτας φονεύοντες οἱ Ἕλληνες. ἐνταῦθα καὶ Μαραθὼν γεγραμμένος ἐστὶν ἥρως, ἀφʼ οὗ τὸ πεδίον ὠνόμασται, καὶ Θησεὺς ἀνιόντι ἐκ γῆς εἰκασμένος Ἀθηνᾶ τε καὶ Ἡρακλῆς· Μαραθωνίοις γάρ, ὡς αὐτοὶ λέγουσιν, Ἡρακλῆς ἐνομίσθη θεὸς πρώτοις. τῶν μαχομένων δὲ δῆλοι μάλιστά εἰσιν ἐν τῇ γραφῇ Καλλίμαχός τε, ὃς Ἀθηναίοις πολεμαρχεῖν ᾕρητο, καὶ Μιλτιάδης τῶν στρατηγούντων, ἥρως τε Ἔχετλος καλούμενος, οὗ καὶ ὕστερον ποιήσομαι μνήμην.
1.26.5 —ἔστι δὲ καὶ οἴκημα Ἐρέχθειον καλούμενον· πρὸ δὲ τῆς ἐσόδου Διός ἐστι βωμὸς Ὑπάτου, ἔνθα ἔμψυχον θύουσιν οὐδέν, πέμματα δὲ θέντες οὐδὲν ἔτι οἴνῳ χρήσασθαι νομίζουσιν. ἐσελθοῦσι δέ εἰσι βωμοί, Ποσειδῶνος, ἐφʼ οὗ καὶ Ἐρεχθεῖ θύουσιν ἔκ του μαντεύματος, καὶ ἥρωος Βούτου, τρίτος δὲ Ἡφαίστου· γραφαὶ δὲ ἐπὶ τῶν τοίχων τοῦ γένους εἰσὶ τοῦ Βαυταδῶν καὶ—διπλοῦν γάρ ἐστι τὸ οἴκημα— καὶ ὕδωρ ἐστὶν ἔνδον θαλάσσιον ἐν φρέατι. τοῦτο μὲν θαῦμα οὐ μέγα· καὶ γὰρ ὅσοι μεσόγαιαν οἰκοῦσιν, ἄλλοις τε ἔστι καὶ Καρσὶν Ἀφροδισιεῦσιν· ἀλλὰ τόδε τὸ φρέαρ ἐς συγγραφὴν παρέχεται κυμάτων ἦχον ἐπὶ νότῳ πνεύσαντι. καὶ τριαίνης ἐστὶν ἐν τῇ πέτρᾳ σχῆμα· ταῦτα δὲ λέγεται Ποσειδῶνι μαρτύρια ἐς τὴν ἀμφισβήτησιν τῆς χώρας φανῆναι. 1.26.6 ἱερὰ μὲν τῆς Ἀθηνᾶς ἐστιν ἥ τε ἄλλη πόλις καὶ ἡ πᾶσα ὁμοίως γῆ—καὶ γὰρ ὅσοις θεοὺς καθέστηκεν ἄλλους ἐν τοῖς δήμοις σέβειν, οὐδέν τι ἧσσον τὴν Ἀθηνᾶν ἄγουσιν ἐν τιμῇ—, τὸ δὲ ἁγιώτατον ἐν κοινῷ πολλοῖς πρότερον νομισθὲν ἔτεσιν ἢ συνῆλθον ἀπὸ τῶν δήμων ἐστὶν Ἀθηνᾶς ἄγαλμα ἐν τῇ νῦν ἀκροπόλει, τότε δὲ ὀνομαζομένῃ πόλει· φήμη δὲ ἐς αὐτὸ ἔχει πεσεῖν ἐκ τοῦ οὐρανοῦ. καὶ τοῦτο μὲν οὐκ ἐπέξειμι εἴτε οὕτως εἴτε ἄλλως ἔχει, λύχνον δὲ τῇ θεῷ χρυσοῦν Καλλίμαχος ἐποίησεν·
1.27.2 περὶ δὲ τῆς ἐλαίας οὐδὲν ἔχουσιν ἄλλο εἰπεῖν ἢ τῇ θεῷ μαρτύριον γενέσθαι τοῦτο ἐς τὸν ἀγῶνα τὸν ἐπὶ τῇ χώρᾳ· λέγουσι δὲ καὶ τάδε, κατακαυθῆναι μὲν τὴν ἐλαίαν, ἡνίκα ὁ Μῆδος τὴν πόλιν ἐνέπρησεν Ἀθηναίοις, κατακαυθεῖσαν δὲ αὐθημερὸν ὅσον τε ἐπὶ δύο βλαστῆσαι πήχεις. τῷ ναῷ δὲ τῆς Ἀθηνᾶς Πανδρόσου ναὸς συνεχής ἐστι· καὶ ἔστι Πάνδροσος ἐς τὴν παρακαταθήκην ἀναίτιος τῶν ἀδελφῶν μόνη.'' None | sup>
1.15.3 At the end of the painting are those who fought at Marathon; the Boeotians of Plataea and the Attic contingent are coming to blows with the foreigners. In this place neither side has the better, but the center of the fighting shows the foreigners in flight and pushing one another into the morass, while at the end of the painting are the Phoenician ships, and the Greeks killing the foreigners who are scrambling into them. Here is also a portrait of the hero Marathon, after whom the plain is named, of Theseus represented as coming up from the under-world, of Athena and of Heracles. The Marathonians, according to their own account, were the first to regard Heracles as a god. of the fighters the most conspicuous figures in the painting are Callimachus, who had been elected commander-in-chief by the Athenians, Miltiades, one of the generals, and a hero called Echetlus, of whom I shall make mention later.' "
1.26.5 There is also a building called the Erechtheum. Before the entrance is an altar of Zeus the Most High, on which they never sacrifice a living creature but offer cakes, not being wont to use any wine either. Inside the entrance are altars, one to Poseidon, on which in obedience to an oracle they sacrifice also to Erechtheus, the second to the hero Butes, and the third to Hephaestus. On the walls are paintings representing members of the clan Butadae; there is also inside—the building is double—sea-water in a cistern. This is no great marvel, for other inland regions have similar wells, in particular Aphrodisias in Caria . But this cistern is remarkable for the noise of waves it sends forth when a south wind blows. On the rock is the outline of a trident. Legend says that these appeared as evidence in support of Poseidon's claim to the land." '1.26.6 Both the city and the whole of the land are alike sacred to Athena; for even those who in their parishes have an established worship of other gods nevertheless hold Athena in honor. But the most holy symbol, that was so considered by all many years before the unification of the parishes, is the image of Athena which is on what is now called the Acropolis, but in early days the Polis (City). A legend concerning it says that it fell from heaven; whether this is true or not I shall not discuss. A golden lamp for the goddess was made by Callimachus fl. 400 B.C. ?
1.27.2 About the olive they have nothing to say except that it was testimony the goddess produced when she contended for their land. Legend also says that when the Persians fired Athens the olive was burnt down, but on the very day it was burnt it grew again to the height of two cubits. Adjoining the temple of Athena is the temple of Pandrosus, the only one of the sisters to be faithful to the trust.'' None |
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19. Demosthenes, Orations, 60.4
Tagged with subjects: • Erechtheus • Erechtheus, and Eumolpus • Erechtheus, as tribal hero
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 88, 89; Edmunds (2021), Greek Myth, 26
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60.4 The nobility of birth of these men has been acknowledged from time immemorial by all mankind. For it is possible for them and for each one of their remote ancestors man by man to trace back their being, not only to a physical father, but also to this land of theirs as a whole, a common possession, of which they are acknowledged to be the indigenous children. This topic appears in Plat. Menex. 237 b-c . For alone of all mankind they settled the very land from which they were born and handed it down to their descendants, so that justly one may assume that those who came as migrants into their cities and are denominated citizens of the same are comparable to adopted children; but these men are citizens of their native land by right of legitimate birth. This topic appears in Hyp. Epitaph. 7 . '' None |
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20. None, None, nan
Tagged with subjects: • Poseidon, Erechtheus
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 647; Mackil and Papazarkadas (2020), Greek Epigraphy and Religion: Papers in Memory of Sara B, 147, 148
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21. None, None, nan
Tagged with subjects: • Erechtheus • Poseidon, Erechtheus
Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 553, 554; Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 281
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22. None, None, nan
Tagged with subjects: • Erechtheus • Erechtheus, and Eumolpus • Erechtheus, as tribal hero
Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 88, 89; Edmunds (2021), Greek Myth, 26; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 115
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