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Herodotus, Histories, 1.146

nanFor this reason, and for no other, the Ionians too made twelve cities; for it would be foolishness to say that these are more truly Ionian or better born than the other Ionians; since not the least part of them are Abantes from Euboea, who are not Ionians even in name, and there are mingled with them Minyans of Orchomenus, Cadmeans, Dryopians, Phocian renegades from their nation, Molossians, Pelasgian Arcadians, Dorians of Epidaurus, and many other tribes; ,and as for those who came from the very town-hall of Athens and think they are the best born of the Ionians, these did not bring wives with them to their settlements, but married Carian women whose parents they had put to death. ,For this slaughter, these women made a custom and bound themselves by oath (and enjoined it on their daughters) that no one would sit at table with her husband or call him by his name, because the men had married them after slaying their fathers and husbands and sons. This happened at Miletus .

Intertexts (texts cited often on the same page as the searched text):

9 results
1. Homer, Iliad, 2.868 (8th cent. BCE - 7th cent. BCE)

2.868. /the two sons of TaIaemenes, whose mother was the nymph of the Gygaean lake; and they led the Maeonians, whose birth was beneath Tmolas.And Nastes again led the Carians, uncouth of speech, who held Miletus and the mountain of Phthires, dense with its leafage, and the streams of Maeander, and the steep crests of Mycale.
2. Pindar, Olympian Odes, 7.21 (6th cent. BCE - 5th cent. BCE)

3. Herodotus, Histories, 1.142-1.145, 1.147, 2.171, 7.99 (5th cent. BCE - 5th cent. BCE)

1.142. Now these Ionians possessed the Panionion, and of all men whom we know, they happened to found their cities in places with the loveliest of climate and seasons. ,For neither to the north of them nor to the south does the land effect the same thing as in Ionia [nor to the east nor to the west], affected here by the cold and wet, there by the heat and drought. ,They do not all have the same speech but four different dialects. Miletus lies farthest south among them, and next to it come Myus and Priene ; these are settlements in Caria, and they have a common language; Ephesus, Colophon, Lebedos, Teos, Clazomenae, Phocaea, all of them in Lydia, ,have a language in common which is wholly different from the speech of the three former cities. There are yet three Ionian cities, two of them situated on the islands of Samos and Chios, and one, Erythrae, on the mainland; the Chians and Erythraeans speak alike, but the Samians have a language which is their own and no one else's. It is thus seen that there are four modes of speech. 1.143. Among these Ionians, the Milesians were safe from the danger (for they had made a treaty), and the islanders among them had nothing to fear: for the Phoenicians were not yet subjects of the Persians, nor were the Persians themselves mariners. ,But those of Asia were cut off from the rest of the Ionians only in the way that I shall show. The whole Hellenic stock was then small, and the last of all its branches and the least regarded was the Ionian; for it had no considerable city except Athens . ,Now the Athenians and the rest would not be called Ionians, but spurned the name; even now the greater number of them seem to me to be ashamed of it; but the twelve cities aforesaid gloried in this name, and founded a holy place for themselves which they called the Panionion, and agreed among themselves to allow no other Ionians to use it (nor in fact did any except the men of Smyrna ask to be admitted); 1.144. just as the Dorians of what is now the country of the “Five Cities”—formerly the country of the “Six Cities”—forbid admitting any of the neighboring Dorians to the Triopian temple, and even barred from using it those of their own group who had broken the temple law. ,For long ago, in the games in honor of Triopian Apollo, they offered certain bronze tripods to the victors; and those who won these were not to carry them away from the temple but dedicate them there to the god. ,Now when a man of Halicarnassus called Agasicles won, he disregarded this law, and, carrying the tripod away, nailed it to the wall of his own house. For this offense the five cities— Lindus, Ialysus, Camirus, Cos, and Cnidus —forbade the sixth city— Halicarnassus —to share in the use of the temple. Such was the penalty imposed on the Halicarnassians. 1.145. As for the Ionians, the reason why they made twelve cities and would admit no more was in my judgment this: there were twelve divisions of them when they dwelt in the Peloponnese, just as there are twelve divisions of the Achaeans who drove the Ionians out— Pellene nearest to Sicyon ; then Aegira and Aegae, where is the never-failing river Crathis, from which the river in Italy took its name; Bura and Helice, where the Ionians fled when they were worsted in battle by the Achaeans; Aegion; Rhype; Patrae ; Phareae; and Olenus, where is the great river Pirus; Dyme and Tritaeae, the only inland city of all these—these were the twelve divisions of the Ionians, as they are now of the Achaeans. 1.147. And as kings, some of them chose Lycian descendants of Glaucus son of Hippolochus, and some Caucones of Pylus, descendants of Codrus son of Melanthus, and some both. Yet since they set more store by the name than the rest of the Ionians, let it be granted that those of pure birth are Ionians; ,and all are Ionians who are of Athenian descent and keep the feast dateApaturia /date. All do keep it, except the men of Ephesus and Colophon ; these are the only Ionians who do not keep it, and these because, they say, of a certain pretext of murder. 2.171. On this lake they enact by night the story of the god's sufferings, a rite which the Egyptians call the Mysteries. I could say more about this, for I know the truth, but let me preserve a discreet silence. ,Let me preserve a discreet silence, too, concerning that rite of Demeter which the Greeks call dateThesmophoria /date , except as much of it as I am not forbidden to mention. ,The daughters of Danaus were those who brought this rite out of Egypt and taught it to the Pelasgian women; afterwards, when the people of the Peloponnese were driven out by the Dorians, it was lost, except in so far as it was preserved by the Arcadians, the Peloponnesian people which was not driven out but left in its home. 7.99. I see no need to mention any of the other captains except Artemisia. I find it a great marvel that a woman went on the expedition against Hellas: after her husband died, she took over his tyranny, though she had a young son, and followed the army from youthful spirits and manliness, under no compulsion. ,Artemisia was her name, and she was the daughter of Lygdamis; on her fathers' side she was of Halicarnassian lineage, and on her mothers' Cretan. She was the leader of the men of Halicarnassus and Cos and Nisyrus and Calydnos, and provided five ships. ,Her ships were reputed to be the best in the whole fleet after the ships of Sidon, and she gave the king the best advice of all his allies. The cities that I said she was the leader of are all of Dorian stock, as I can show, since the Halicarnassians are from Troezen, and the rest are from Epidaurus.
4. Thucydides, The History of The Peloponnesian War, 1.2.6, 1.12.4, 6.82.3, 7.57.4 (5th cent. BCE - 4th cent. BCE)

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 . 1.12.4. and many years had to elapse before Hellas could attain to a durable tranquillity undisturbed by removals, and could begin to send out colonies, as Athens did to Ionia and most of the islands, and the Peloponnesians to most of Italy and Sicily and some places in the rest of Hellas . All these places were founded subsequently to the war with Troy . 6.82.3. After the Median war we had a fleet, and so got rid of the empire and supremacy of the Lacedaemonians, who had no right to give orders to us more than we to them, except that of being the strongest at that moment; and being appointed leaders of the king's former subjects, we continue to be so, thinking that we are least likely to fall under the dominion of the Peloponnesians, if we have a force to defend ourselves with, and in strict truth having done nothing unfair in reducing to subjection the Ionians and islanders, the kinsfolk whom the Syracusans say we have enslaved. 7.57.4. To the number of the subjects paying tribute belonged the Eretrians, Chalcidians, Styrians, and Carystians from Euboea ; the Ceans, Andrians, and Tenians from the islands; and the Milesians, Samians, and Chians from Ionia . The Chians, however, joined as independent allies, paying no tribute, but furnishing ships. Most of these were Ionians and descended from the Athenians, except the Carystians, who are Dryopes, and although subjects and obliged to serve, were still Ionians fighting against Dorians.
5. Pausanias, Description of Greece, 2.36.1-2.36.2, 2.37.1-2.37.2, 3.14.6, 3.22.12, 7.2.6-7.2.8 (2nd cent. CE - 2nd cent. CE)

2.36.1. Proceeding about seven stades along the straight road to Mases, you reach, on turning to the left, a road to Halice. At the present day Halice is deserted, but once it, too, had inhabitants, and there is mention made of citizens of Halice on the Epidaurian slabs on which are inscribed the cures of Asclepius. I know, however, no other authentic document in which mention is made either of the city Halice or of its citizens. Well, to this city also there is a road, which lies midway between Pron and another mountain, called in old days Thornax; but they say that the name was changed because, according to legend, it was here that the transformation of Zeus into a cuckoo took place. 2.36.2. Even to the present day there are sanctuaries on the tops of the mountains: on Mount Cuckoo one of Zeus, on Pron one of Hera. At the foot of Mount Cuckoo is a temple, but there are no doors standing, and I found it without a roof or an image inside. The temple was said to be Apollo's. by the side of it runs a road to Mases for those who have turned aside from the straight road. Mases was in old days a city, even as Homer Hom. Il. 2.562 represents it in the catalogue of the Argives, but in my time the Hermionians were using it as a seaport. 2.37.1. At this mountain begins the grove, which consists chiefly of plane trees, and reaches down to the sea. Its boundaries are, on the one side the river Pantinus, on the other side another river, called Amymane, after the daughter of Danaus. Within the grave are images of Demeter Prosymne and of Dionysus. of Demeter there is a seated image of no great size. 2.37.2. Both are of stone, but in another temple is a seated wooden image of Dionysus Saotes (Savior), while by the sea is a stone image of Aphrodite. They say that the daughters of Danaus dedicated it, while Danaus himself made the sanctuary of Athena by the Pontinus. The mysteries of the Lernaeans were established, they say, by Philammon. Now the words which accompany the ritual are evidently of no antiquity 3.14.6. The Lacedaemonians give the name Running Course to the place where it is the custom for the young men even down to the present day to practise running. As you go to this Course from the grave of the Agiadae, you see on the left the tomb of Eumedes—this Eumedes was one of the children of Hippocoon—and also an old image of Heracles, to whom sacrifice is paid by the Sphaereis. These are those who are just passing from youth to manhood. In the Course are two gymnastic schools, one being a votive gift of Eurycles, a Spartan. Outside the Course, over against the image of Heracles, there is a house belonging now to a private individual, but in olden times to Menelaus. Farther away from the Course are sanctuaries of the Dioscuri, of the Graces, of Eileithyia, of Apollo Carneus, and of Artemis Leader. 3.22.12. When the inhabitants of these cities were expelled, they were anxious to know where they ought to settle, and an oracle was given them that Artemis would show them where they were to dwell. When therefore they had gone on shore, and a hare appeared to them, they looked upon the hare as their guide on the way. When it dived into a myrtle tree, they built a city on the site of the myrtle, and down to this day they worship that myrtle tree, and name Artemis Saviour. 7.2.6. When the Ionians had overcome the ancient Milesians they killed every male, except those who escaped at the capture of the city, but the wives of the Milesians and their daughters they married. The grave of Neileus is on the left of the road, not far from the gate, as you go to Didymi . The sanctuary of Apollo at Didymi, and his oracle, are earlier than the immigration of the Ionians, while the cult of Ephesian Artemis is far more ancient still than their coming. 7.2.7. Pindar, however, it seems to me, did not learn everything about the goddess, for he says that this sanctuary was founded by the Amazons during their campaign against Athens and Theseus. See Pind. fr. 174. It is a fact that the women from the Thermodon, as they knew the sanctuary from of old, sacrificed to the Ephesian goddess both on this occasion and when they had fled from Heracles; some of them earlier still, when they had fled from Dionysus, having come to the sanctuary as suppliants. However, it was not by the Amazons that the sanctuary was founded, but by Coresus, an aboriginal, and Ephesus, who is thought to have been a son of the river Cayster, and from Ephesus the city received its name. 7.2.8. The inhabitants of the land were partly Leleges, a branch of the Carians, but the greater number were Lydians. In addition there were others who dwelt around the sanctuary for the sake of its protection, and these included some women of the race of the Amazons. But Androclus the son of Codrus (for he it was who was appointed king of the Ionians who sailed against Ephesus) expelled from the land the Leleges and Lydians who occupied the upper city. Those, however, who dwelt around the sanctuary had nothing to fear; they exchanged oaths of friendship with the Ionians and escaped warfare. Androclus also took Samos from the Samians, and for a time the Ephesians held Samos and the adjacent islands.
6. Polyaenus, Stratagems, 8.35 (2nd cent. CE - 2nd cent. CE)

7. Epigraphy, Seg, 38.1476

8. Epigraphy, Inscr. De Delos, 107

9. Strabo, Geography, 7.7.1, 8.6.11, 8.7.1, 10.1.10, 14.1.3, 14.1.12

7.7.1. EpirusThese alone, then, of all the tribes that are marked off by the Ister and by the Illyrian and Thracian mountains, deserve to be mentioned, occupying as they do the whole of the Adriatic seaboard beginning at the recess, and also the sea-board that is called the left parts of the Pontus, and extends from the Ister River as far as Byzantium. But there remain to be described the southerly parts of the aforesaid mountainous country and next thereafter the districts that are situated below them, among which are both Greece and the adjacent barbarian country as far as the mountains. Now Hecataeus of Miletus says of the Peloponnesus that before the time of the Greeks it was inhabited by barbarians. Yet one might say that in the ancient times the whole of Greece was a settlement of barbarians, if one reasons from the traditions themselves: Pelops brought over peoples from Phrygia to the Peloponnesus that received its name from him; and Danaus from Egypt; whereas the Dryopes, the Caucones, the Pelasgi, the Leleges, and other such peoples, apportioned among themselves the parts that are inside the isthmus — and also the parts outside, for Attica was once held by the Thracians who came with Eumolpus, Daulis in Phocis by Tereus, Cadmeia by the Phoenicians who came with Cadmus, and Boeotia itself by the Aones and Temmices and Hyantes. According to Pindar, there was a time when the Boeotian tribe was called Syes. Moreover, the barbarian origin of some is indicated by their names — Cecrops, Godrus, Aiclus, Cothus, Drymas, and Crinacus. And even to the present day the Thracians, Illyrians, and Epeirotes live on the flanks of the Greeks (though this was still more the case formerly than now); indeed most of the country that at the present time is indisputably Greece is held by the barbarians — Macedonia and certain parts of Thessaly by the Thracians, and the parts above Acaria and Aitolia by the Thesproti, the Cassopaei, the Amphilochi, the Molossi, and the Athamanes — Epeirotic tribes. 8.6.11. Now it seems that Tiryns was used as a base of operations by Proetus, and was walled by him through the aid of the Cyclopes, who were seven in number, and were called Bellyhands because they got their food from their handicraft, and they came by invitation from Lycia. And perhaps the caverns near Nauplia and the works therein are named after them. The acropolis, Licymna, is named after Licymnius, and it is about twelve stadia distant from Nauplia; but it is deserted, and so is the neighboring Midea, which is different from the Boeotian Mideia; for the former is Midea, like Pronia, while the latter is Midea, like Tegea. And bordering on Midea is Prosymna, . . . this having a sanctuary of Hera. But the Argives laid waste to most of the cities because of their disobedience; and of the inhabitants those from Tiryns migrated to Epidaurus, and those from . . . to Halieis, as it is called; but those from Asine (this is a village in Argeia near Nauplia) were transferred by the Lacedemonians to Messenia, where is a town that bears the same name as the Argolic Asine; for the Lacedemonians, says Theopompos, took possession of much territory that belonged to other peoples and settled there all who fled to them and were taken in. And the inhabitants of Nauplia also withdrew to Messenia. 8.7.1. Achaea In antiquity this country was under the mastery of the Ionians, who were sprung from the Athenians; and in antiquity it was called Aegialeia, and the inhabitants Aegialeians, but later it was called Ionia after the Ionians, just as Attica also was called Ionia after Ion the son of Xuthus. They say that Hellen was the son of Deucalion, and that he was lord of the people between the Peneius and the Asopus in the region of Phthia and gave over his rule to the eldest of his sons, but that he sent the rest of them to different places outside, each to seek a settlement for himself. One of these sons, Dorus, united the Dorians about Parnassus into one state, and at his death left them named after himself; another, Xuthus, who had married the daughter of Erechtheus, founded the Tetrapolis of Attica, consisting of Oinoe, Marathon, Probalinthus, and Tricorynthus. One of the sons of Xuthus, Achaeus, who had committed involuntary manslaughter, fled to Lacedemon and brought it about that the people there were called Achaeans; and Ion conquered the Thracians under Eumolpus, and thereby gained such high repute that the Athenians turned over their government to him. At first Ion divided the people into four tribes, but later into four occupations: four he designated as farmers, others as artisans, others as sacred officers, and a fourth group as the guards. And he made several regulations of this kind, and at his death left his own name to the country. But the country had then come to be so populous that the Athenians even sent forth a colony of Ionians to the Peloponnesus, and caused the country which they occupied to be called Ionia after themselves instead of Aegialus; and the men were divided into twelve cities and called Ionians instead of Aegialeians. But after the return of the Heracleidae they were driven out by the Achaeans and went back again to Athens; and from there they sent forth with the Codridae the Ionian colony to Asia, and these founded twelve cities on the seaboard of Caria and Lydia, thus dividing themselves into the same number of parts as the cities they had occupied in the Peloponnesus. Now the Achaeans were Phthiotae in race, but they lived in Lacedemon; and when the Heracleidae prevailed, the Achaeans were won over by Tisamenus, the son of Orestes, as I have said before, attacked the Ionians, and proving themselves more powerful than the Ionians drove them out and took possession of the land themselves; and they kept the division of the country the same as it was when they received it. And they were so powerful that, although the Heracleidae, from whom they had revolted, held the rest of the Peloponnesus, still they held out against one and all, and named the country Achaea. Now from Tisamenus to Ogyges they continued under the rule of kings; then, under a democratic government, they became so famous for their constitutions that the Italiotes, after the uprising against the Pythagoreians, actually borrowed most of their usages from the Achaeans. And after the battle at Leuctra the Thebans turned over to them the arbitration of the disputes which the cities had with one another; and later, when their league was dissolved by the Macedonians, they gradually recovered themselves. When Pyrrhus made his expedition to Italy, four cities came together and began a new league, among which were Patrae and Dyme; and then they began to add some of the twelve cities, except Olenus and Helice, the former having refused to join and the latter having been wiped out by a wave from the sea. 10.1.10. As for Eretria, some say that it was colonized from Triphylian Macistus by Eretrieus, but others say from the Eretria at Athens, which now is a marketplace. There is also an Eretria near Pharsalus. In the Eretrian territory there was a city Tamynae, sacred to Apollo; and the sanctuary, which is near the strait, is said to have been founded by Admetus, at whose house the god served as an hireling for a year. In earlier times Eretria was called Melaneis and Arotria. The village Amarynthus, which is seven stadia distant from the walls, belongs to this city. Now the old city was razed to the ground by the Persians, who netted the people, as Herodotus says, by means of their great numbers, the barbarians being spread about the walls (the foundations are still to be seen, and the place is called Old Eretria); but the Eretria of today was founded on it. As for the power the Eretrians once had, this is evidenced by the pillar which they once set up in the sanctuary of Artemis Amarynthia. It was inscribed thereon that they made their festal procession with three thousand heavy-armed soldiers, six hundred horsemen, and sixty chariots. And they ruled over the peoples of Andros, Teos, Ceos, and other islands. They received new settlers from Elis; hence, since they frequently used the letter r, not only at the end of words, but also in the middle, they have been ridiculed by comic writers. There is also a village Oichalia in the Eretrian territory, the remains of the city which was destroyed by Heracles; it bears the same name as the Trachinian Oichalia and that near Tricce, and the Arcadian Oichalia, which the people of later times called Andania, and that Oichalia in Aitolia in the neighborhood of the Eurytanians. 14.1.3. Pherecydes says concerning this seaboard that Miletus and Myus and the parts round Mycale and Ephesus were in earlier times occupied by Carians, and that the coast next thereafter, as far as Phocaea and Chios and Samos, which were ruled by Ancaeus, was occupied by Leleges, but that both were driven out by the Ionians and took refuge in the remaining parts of Caria. He says that Androclus, legitimate son of Codrus the king of Athens, was the leader of the Ionian colonization, which was later than the Aeolian, and that he became the founder of Ephesus; and for this reason, it is said, the royal seat of the Ionians was established there. And still now the descendants of his family are called kings; and they have certain honors, I mean the privilege of front seats at the games and of wearing purple robes as insignia of royal descent, and staff instead of sceptre, and of the superintendence of the sacrifices in honor of the Eleusinian Demeter. Miletus was founded by Neleus, a Pylian by birth. The Messenians and the Pylians pretend a kind of kinship with one another, according to which the more recent poets call Nestor a Messenian; and they say that many of the Pylians accompanied Melanthus, father of Codrus, and his followers to Athens, and that, accordingly, all this people sent forth the colonizing expedition in common with the Ionians. There is an altar, erected by Neleus, to be seen on the Poseidium. Myus was founded by Cydrelus, bastard son of Codrus; Lebedus by Andropompus, who seized a place called Artis; Colophon by Andraemon a Pylian, according to Mimnermus in his Nanno; Priene by Aepytus the son of Neleus, and then later by Philotas, who brought a colony from Thebes; Teos, at first by Athamas, for which reason it is by Anacreon called Athamantis, and at the time of the Ionian colonization by Nauclus, bastard son of Codrus, and after him by Apoecus and Damasus, who were Athenians, and Geres, a Boeotian; Erythrae by Cnopus, he too a bastard son of Codrus; Phocaea by the Athenians under Philogenes; Clazomenae by Paralus; Chios by Egertius, who brought with him a mixed crowd; Samos by Tembrion, and then later by Procles. 14.1.12. After the outlets of the Maeander comes the shore of Priene, above which lies Priene, and also the mountain Mycale, which is well supplied with wild animals and with trees. This mountain lies above the Samian territory and forms with it, on the far side of the promontory called Trogilian, a strait about seven stadia in width. Priene is by some writers called Cadme, since Philotas, who founded it, was a Boeotian. Bias, one of the Seven Wise Men, was a native of Priene, of whom Hipponax saysstronger in the pleading of his cases than Bias of Priene.

Subjects of this text:

subject book bibliographic info
(aḫḫiyawa),settlements of aiolians,ionians,and dorians Marek (2019) 120
(aḫḫiyawa) Marek (2019) 120
achaea Sweeney (2013) 168
achaemenids Hallmannsecker (2022) 19
achaia Hallmannsecker (2022) 116
aegeira,cult of artemis agrotera at Simon (2021) 174
agora,athens,artemis,cult of Simon (2021) 174
agora,athens,prytaneion Simon (2021) 174, 183
agrotera Simon (2021) 174
akte (seaboard of argolid),and argos Kowalzig (2007) 151
akte (seaboard of argolid),dorianization of Kowalzig (2007) 151
akte (seaboard of argolid),long-term cultic network of Kowalzig (2007) 151
akte (seaboard of argolid),maritime links Kowalzig (2007) 151
akte (seaboard of argolid) Kowalzig (2007) 151
amazons Simon (2021) 183
androclus Sweeney (2013) 193
animals,artemis as mistress of beasts, Simon (2021) 174
apatouria Kowalzig (2007) 151; Sweeney (2013) 77
apatouria (argos) Kowalzig (2007) 151
apaturia,festival Marek (2019) 120
apollo,artemis and Simon (2021) 174
apollo,poseidon and Simon (2021) 78
apollo,sanctuaries and temples Simon (2021) 174
apollo carneius Simon (2021) 174
apollo pythaieus,at asine,and ethnic integration Kowalzig (2007) 151
apollo pythaieus,at asine,in traditional maritime myth-ritual network Kowalzig (2007) 151
apollo pythaieus,at asine Kowalzig (2007) 151
apollo pythios (delphi),apoikiai to karia and lykia Kowalzig (2007) 151
apollo pythios (delphi),argolid Kowalzig (2007) 151
apollo pythios (delphi),dorianization Kowalzig (2007) 151
arcadia/arcadians Gruen (2020) 55
ares,artemis and Simon (2021) 183
argos,and akte Kowalzig (2007) 151
argos,behaves like athens Kowalzig (2007) 151
argos,ph(r)atrai Kowalzig (2007) 151
argos,self-dorianization Kowalzig (2007) 151
argos,tied to akte in religion Kowalzig (2007) 151
argos Kowalzig (2007) 151
aristotle,[ps.,ethnic purity in Fabian Meinel (2015) 184
artemis,and communications in the peloponnese Kowalzig (2007) 151
artemis,animals,association with Simon (2021) 174
artemis,apollo and Simon (2021) 174
artemis,ares and Simon (2021) 183
artemis,cult and rites Simon (2021) 174, 183
artemis,migration/movement of peoples,association with Simon (2021) 174
artemis,political assemblies and civic life,association with Simon (2021) 174
artemis,sacrifice/sacrificial rituals for Simon (2021) 174
artemis,sanctuaries and temples Simon (2021) 174, 183
artemis Simon (2021) 174, 183
artemis boulaia Simon (2021) 174
artemis boulephoros Simon (2021) 174
artemis chitone Simon (2021) 174
artemis ephesia Simon (2021) 183
artemis hegemone Simon (2021) 174
artemis kynthia (paros),lykia (troizen) Kowalzig (2007) 151
artemis of euboea Simon (2021) 183
artemis soteira Simon (2021) 174
asiatics,negative stereotypes Hallmannsecker (2022) 19
asine Kowalzig (2007) 151
asius of samos Sweeney (2013) 193
assesos Marek (2019) 120
athens,artemis,cult of Simon (2021) 174
athens,mother city of colonies in asia Marek (2019) 120
athens,mētropolis of the ionian cities Hallmannsecker (2022) 19, 116
attica Hallmannsecker (2022) 19
autochthony Fabian Meinel (2015) 184; Gruen (2020) 55
boeae,cult of artemis soteira at Simon (2021) 174
cape monodendri (miletus),sanctuary of poseidon at Simon (2021) 78
caria/carians,relations with greeks and leleges Marek (2019) 120
caria/carians,women Marek (2019) 120
carians Sweeney (2013) 45
catchment area,of cults,migrating Kowalzig (2007) 151
chalcidian vases,archaic festival for arten of eretria on Simon (2021) 183
citizenship,and purity Fabian Meinel (2015) 184
citizenship,periclean citizenship law Fabian Meinel (2015) 184
claudius,roman emperor,expulsion of jews from rome by Feldman (2006) 695
clazomenae,founded from colophon Sweeney (2013) 193
codrus Sweeney (2013) 161
coinage,argive in dodekanese and s. asia minor Kowalzig (2007) 151
colonial models of foundation Sweeney (2013) 45, 77
colophon Sweeney (2013) 193
conflict,as interaction Sweeney (2013) 77
conflict,with indigenous groups Sweeney (2013) 45
cultural interaction Sweeney (2013) 45
cultural interaction with Sweeney (2013) 23
customs/traditions/practices as identity markers,general Gruen (2020) 55
cybele Simon (2021) 183
cyclades Hallmannsecker (2022) 19
defending greeks and democracies,outside athens Kowalzig (2007) 151
demosthenes,ethnic purity in Fabian Meinel (2015) 184
didyma Marek (2019) 120
dithyramb,hermione Kowalzig (2007) 151
dorian migration Simon (2021) 174
dorians Sweeney (2013) 168
environmental determinism Gruen (2020) 55
ephesian cup of artemis Simon (2021) 183
ephesus,artemisium and artemis ephesia Simon (2021) 183
ephesus,foundation supported by teos Sweeney (2013) 193
ephesus,founded from samos Sweeney (2013) 193
ephorus Sweeney (2013) 168, 193
ethnic,integration in ritual and cult Kowalzig (2007) 151
ethnicity,and cultural traits Sweeney (2013) 23
ethnicity Fabian Meinel (2015) 183, 184; Sweeney (2013) 23
ethnography Gruen (2020) 55
euboea,artemis,cult of Simon (2021) 183
euboia Hallmannsecker (2022) 19
festivals,,ethnic Kowalzig (2007) 151
festivals,apaturia Marek (2019) 120
genealogy Sweeney (2013) 161
giving continuity to a broken history,unifying localities Kowalzig (2007) 151
goats,artemis/hunting goddesses and Simon (2021) 174
hellanicus Sweeney (2013) 168
herodotus,on ethnic purity Fabian Meinel (2015) 183, 184
herodotus,on ionianness Hallmannsecker (2022) 19, 116
herodotus Gruen (2020) 55; Sweeney (2013) 23, 45, 77, 168, 193
herodotus of halikarnassos,on ionian immigrants Marek (2019) 120
hybridity Sweeney (2013) 23
identity,civic,and ethnic purity Fabian Meinel (2015) 183, 184
identity as hybrid and malleable,herodotus on Gruen (2020) 55
ideology,civic and/or democratic,not athenian Kowalzig (2007) 151
intermarriage,ionians and carians Gruen (2020) 55
ionia/ionians Marek (2019) 120
ionian collective identity Sweeney (2013) 161
ionian migration Hallmannsecker (2022) 116; Simon (2021) 78, 174, 183; Sweeney (2013) 161, 168
ionians Gruen (2020) 55
justice and political life,association of artemis with political assemblies and civic life Simon (2021) 174
katharos Fabian Meinel (2015) 184
kodros,mythical king Marek (2019) 120
kodros Hallmannsecker (2022) 116
language Sweeney (2013) 23
language as identity marker,for herodotus Gruen (2020) 55
leleges,people Marek (2019) 120
likymnios (herakleid from argos) Kowalzig (2007) 151
lineage and genealogy as identity marker,in herodotus Gruen (2020) 55
linear b,pylos tablets Simon (2021) 78, 174
lycians Sweeney (2013) 77
lykia,lykians,colonized from the argolid Kowalzig (2007) 151
lykia,lykians,cults of in the argolid Kowalzig (2007) 151
memories,kept alive or evoked in ritual,of connectivity Kowalzig (2007) 151
memories,religious,intertwined with current practice Kowalzig (2007) 151
migration/movement of peoples,artemis associated with Simon (2021) 174
migration/movement of peoples,dorian migration Simon (2021) 174
migration/movement of peoples,ionian migration Simon (2021) 78, 174, 183
miletus,artemis boulephoros,cult of Simon (2021) 174
miletus,cape monodendri,sanctuary of poseidon at Simon (2021) 78
miletus/milesians,didymaion Marek (2019) 120
miletus/milesians,foundation and archaic period Marek (2019) 120
miletus/milesians,milesia (the citys territory) Marek (2019) 120
miletus Sweeney (2013) 45, 77
minoan-mycenaean religion and art,artemis and Simon (2021) 174
minyans Sweeney (2013) 168
mockery/irony/parody,by herodotus Gruen (2020) 55
monodendri (miletus),sanctuary of poseidon at Simon (2021) 78
myndos Kowalzig (2007) 151
myths,as marker of identity Hallmannsecker (2022) 116
myths,of foundation Hallmannsecker (2022) 116
neleis (festival) Simon (2021) 174
neleus and neleids Simon (2021) 78, 174
neolithic/chalcolithic age (ca. Marek (2019) 120
nestor Simon (2021) 174
network,of myths and rituals (also myth-ritual web,grid,framework),integrating ethnic diversity (akte) Kowalzig (2007) 151
nikolaos of damaskos Kowalzig (2007) 151
nisyros,argive colonization of Kowalzig (2007) 151
onomastics Sweeney (2013) 23
oracles,animal oracles and artemis Simon (2021) 174
ortygia,cult of artemis on Simon (2021) 174
panionion Simon (2021) 78, 183
panyassis Sweeney (2013) 23
pausanias Sweeney (2013) 161, 168, 193
pelasgians Sweeney (2013) 168
peloponnese,dorian conquest of Kowalzig (2007) 151
peloponnesian war Hallmannsecker (2022) 19
performances of myth and ritual (also song),ethnic integration in Kowalzig (2007) 151
perseus,hero Kowalzig (2007) 151
persia/persians/iran Gruen (2020) 55
persian wars Hallmannsecker (2022) 116
phoenicians Simon (2021) 183
pindar,on artemisium of ephesus Simon (2021) 183
poseidon,apollo and Simon (2021) 78
poseidon,cult and rites Simon (2021) 78
poseidon,heliconios Sweeney (2013) 168
poseidon,origins and development Simon (2021) 78
poseidon,sanctuaries and temples Simon (2021) 78
poseidon Simon (2021) 78
pottery,greek Marek (2019) 120
priene Marek (2019) 120; Sweeney (2013) 168
proitos Kowalzig (2007) 151
purity,ethnic Fabian Meinel (2015) 183, 184
pylos,artemis,cult of Simon (2021) 174
pylos,linear b tablets from Simon (2021) 78, 174
pylos,sanctuary of poseidon at Simon (2021) 78
quail,sacred to artemis Simon (2021) 174
reworking its past,alleged intractability of its past Kowalzig (2007) 151
reworking its past Kowalzig (2007) 151
rhetorical context as shaping evidence Gruen (2020) 55
sacrifice/sacrificial rituals,for artemis Simon (2021) 174
samos,foundation linked to chios Sweeney (2013) 193
samos,founded by ionians from ephesus Sweeney (2013) 193
sanctuaries and temples,of apollo Simon (2021) 174
sanctuaries and temples,of artemis Simon (2021) 174, 183
sanctuaries and temples,of poseidon Simon (2021) 78
space,religious,transformation of long-term shared (theoric) Kowalzig (2007) 151
sparta,sanctuary of artemis hegemone and apollo carneius Simon (2021) 174
stasis' Sweeney (2013) 193
strabo Sweeney (2013) 77, 168
tebennophoruntes (toga wearer) Marek (2019) 120
teos Sweeney (2013) 168
thales Sweeney (2013) 23
thebes Sweeney (2013) 168
theoria,ethnic integration Kowalzig (2007) 151
theoria,patterns reworked over time (delos) Kowalzig (2007) 151
thesmophoria Kowalzig (2007) 151
thucydides Hallmannsecker (2022) 19
troizen Kowalzig (2007) 151
votives,votive offerings,mythical Kowalzig (2007) 151