The Ancient Mediterranean Religions Index Database

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Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
depiction, of the thebans, ion	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 211, 212
ion	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 107 Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 80 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 94, 108, 334, 345, 346 Ekroth (2013), The Sacrificial Rituals of Greek Hero-Cults in the Archaic to the Early Hellenistic Period, 133, 143, 165, 239 Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 120, 161, 170 Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 546, 685 Meinel (2015), Pollution and Crisis in Greek Tragedy, 223, 224, 225, 226, 227, 228, 231, 232, 233, 234, 235 Naiden (2013), Smoke Signals for the Gods: Ancient Greek Sacrifice from the Archaic through Roman Periods, 50, 72 Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 24, 180 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 306, 307, 320 Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 80, 370 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136, 172 d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 276, 279
ion, and hellenic genealogy, euripides’	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108
ion, apolitical	Meinel (2015), Pollution and Crisis in Greek Tragedy, 234, 235
ion, apollo, in the	Pucci (2016), Euripides' Revolution Under Cover: An Essay, 196, 197
ion, apragmosyne, of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 234, 235
ion, as male virgin	Meinel (2015), Pollution and Crisis in Greek Tragedy, 233, 234
ion, athenian boulē, in euripides	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 244
ion, athens, identity, in eur. civic, and ritual purity	Meinel (2015), Pollution and Crisis in Greek Tragedy, 181, 182
ion, citizenship, in eur.	Meinel (2015), Pollution and Crisis in Greek Tragedy, 219, 220
ion, conflict with	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 107, 108
ion, creusa	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 28, 82, 136, 172, 18910
ion, dating, euripides’	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108
ion, delphi, as setting in eur.	Meinel (2015), Pollution and Crisis in Greek Tragedy, 240
ion, dialogue character	Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 333, 345
ion, earthborn origin conflict with	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 105
ion, eponymous hero	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 21, 158, 166, 201
ion, erechtheus	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 184, 199, 360
ion, ethnic	Meinel (2015), Pollution and Crisis in Greek Tragedy, 228, 229
ion, euripides	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 80 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 573 Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 247, 248 Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 94
ion, euripides,	Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 306, 307, 308, 309, 320, 375
ion, euripides, dramas by	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 172, 175, 192, 193, 198, 199, 203, 204, 205
ion, identity, in eur. athens, apollo	Meinel (2015), Pollution and Crisis in Greek Tragedy, 230, 231
ion, identity, in eur. athens, athens	Meinel (2015), Pollution and Crisis in Greek Tragedy, 214, 215, 216, 217, 218, 219, 220, 240, 241
ion, identity, in eur. athens, civic and religious	Meinel (2015), Pollution and Crisis in Greek Tragedy, 176
ion, identity, in eur. athens, clarified identity	Meinel (2015), Pollution and Crisis in Greek Tragedy, 238, 239
ion, intuition, euripides	Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 51, 244
ion, lustral basins, in eur.	Meinel (2015), Pollution and Crisis in Greek Tragedy, 226, 227, 228
ion, muses, plato	Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 69
ion, nature and purpose	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 176, 178, 209, 210, 212
ion, non-identity	Meinel (2015), Pollution and Crisis in Greek Tragedy, 232
ion, of chios	Athanassaki and Titchener (2022), Plutarch's Cities, 10, 39, 115, 317 Cornelli (2013), In Search of Pythagoreanism: Pythagoreanism as an Historiographical Category, 9, 91, 92, 118, 128, 129, 157 Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 93 Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 3, 4, 25, 26, 27, 102, 460, 603 Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 179 KÃ¶nig (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 118 Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 14, 52 Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 233 Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 81, 83
ion, of chios as, philosopher	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 27
ion, of chios as, poet	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 26, 27
ion, of chios, banquet, with	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 3, 4, 25, 26, 27, 470
ion, of chios, epidemiai	Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 84
ion, of chios, lyres/lyrody/citharas/citharists, and	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 42
ion, of chios, on cimon	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 79, 80
ion, of chios, playwrights, tragedy, fifth century	Liapis and Petrides (2019), Greek Tragedy After the Fifth Century: A Survey from ca, 327, 328
ion, of chios, poet	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 137
ion, pausanias, and	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 573
ion, plato	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 36 Greensmith (2021), The Resurrection of Homer in Imperial Greek Epic: Quintus Smyrnaeus' Posthomerica and the Poetics of Impersonation, 69 McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 16, 17
ion, platonist in lucian’s, symposion,	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 487
ion, polyphony, of voices representing athens, in eur.	Meinel (2015), Pollution and Crisis in Greek Tragedy, 216
ion, purity of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 223, 224, 225, 226, 227, 228, 231, 232, 233, 234, 236
ion, rhapsode	Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 36, 110
ion, son of apollo	Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 192, 193
ion, sophocles	Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 573
ion, space	Meinel (2015), Pollution and Crisis in Greek Tragedy, 225, 226, 227
ion, subversive readings of euripides’	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108
ion, women, importance of in	Meinel (2015), Pollution and Crisis in Greek Tragedy, 220
ion, xuthus’ critique of autochthony, euripides’	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 107
ions, identity, pythia, and	Meinel (2015), Pollution and Crisis in Greek Tragedy, 225
ions, prayer	Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 111
relation, ion, boundaries, to, of	Meinel (2015), Pollution and Crisis in Greek Tragedy, 226, 227, 233, 234, 235

List of validated texts:

7 validated results for "ion"

1. Euripides, Ion, 8, 20-21, 29-30, 63, 184-218, 290, 293, 414, 457, 468-471, 589-592, 598-599, 632, 671-675, 898, 999-1000, 1464-1467, 1575-1581 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Apollo, in the Ion • Athenian Boulē, in Euripides Ion • Creusa (Ion) • Erechtheus, Ion • Euripides, Ion • Euripides, Ion • Euripides, dramas by\n, Ion • Euripides’ Ion, Xuthus’ critique of autochthony • Euripides’ Ion, and Hellenic genealogy • Euripides’ Ion, dating • Euripides’ Ion, subversive readings of • Ion • Ion (son of Apollo) • Ion, apolitical • Ion, as male virgin • Ion, ethnic • Ion, purity of • apragmosyne, of Ion • boundaries, relation to, of Ion • citizenship, in Eur. Ion • conflict with Ion • conflict with Ion, earthborn origin • identity, in Eur. Ion, Athens, Athens • identity, in Eur. Ion, Athens, clarified identity • intuition, Ion (Euripides) • lustral basins, in Eur. Ion • polyphony, of voices representing Athens (in Eur. Ion) • space, Ion • women, importance of, in Ion

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 105, 107, 108; Chaniotis (2021), Unveiling Emotions III: Arousal, Display, and Performance of Emotions in the Greek World, 357, 358, 359, 360, 361, 362; Csapo et al. (2022), Theatre and Autocracy in the Ancient World, 192, 204; Eidinow and Driediger-Murphy (2019), Esther Eidinow, Ancient Divination and Experience, 244; Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 184, 199; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 546; Meinel (2015), Pollution and Crisis in Greek Tragedy, 215, 216, 217, 219, 220, 223, 227, 228, 234, 235, 238, 239; Pucci (2016), Euripides' Revolution Under Cover: An Essay, 196; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 306, 307, 309; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 136, 18910; Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 94

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8 ἔστιν γὰρ οὐκ ἄσημος ̔Ελλήνων πόλις, ²⁰ προγόνων νόμον σῴζουσα τοῦ τε γηγενοῦς ²¹ ̓Εριχθονίου. κείνῳ γὰρ ἡ Διὸς κόρη ²⁹ ὦ σύγγον', ἐλθὼν λαὸν εἰς αὐτόχθονα" "³⁰ κλεινῶν ̓Αθηνῶν — οἶσθα γὰρ θεᾶς πόλιν —' "⁶³ οὐκ ἐγγενὴς ὤν, Αἰόλου δὲ τοῦ Διὸς' "^1
84 — οὐκ ἐν ταῖς ζαθέαις ̓Αθά- ^1
85 ναις εὐκίονες ἦσαν αὐ-' "^1
86 λαὶ θεῶν μόνον, οὐδ' ἀγυι-" '^1
87 άτιδες θεραπεῖαι: ^1
8
8 ἀλλὰ καὶ παρὰ Λοξίᾳ ^1
89 τῷ Λατοῦς διδύμων προσώ- ¹⁹⁰ πων καλλιβλέφαρον φῶς.' "¹⁹⁰ — ἰδοὺ τάνδ', ἄθρησον," '¹⁹¹ Λερναῖον ὕδραν ἐναίρει ¹⁹² χρυσέαις ἅρπαις ὁ Διὸς παῖς:' "¹⁹³ φίλα, πρόσιδ' ὄσσοις." '¹⁹⁴ — ὁρῶ. καὶ πέλας ἄλλος αὐ- ¹⁹⁵ τοῦ πανὸν πυρίφλεκτον αἴ-' "¹⁹⁶ ρει τις — ἆρ' ὃς ἐμαῖσι μυ-" '¹⁹⁷ θεύεται παρὰ πήναις, ^19
8 ἀσπιστὰς ̓Ιόλαος, ὃς ¹⁹⁹ κοινοὺς αἰρόμενος πόνους ²⁰⁰ Δίῳ παιδὶ συναντλεῖ;' "²⁰¹ — καὶ μὰν τόνδ' ἄθρησον" ²⁰² πτεροῦντος ἔφεδρον ἵππου: ²⁰³ τὰν πῦρ πνέουσαν ἐναίρει ²⁰⁴ τρισώματον ἀλκάν. ²⁰⁵ — πάντᾳ τοι βλέφαρον διώ- ²⁰⁶ κω. σκέψαι κλόνον ἐν τείχες- ²⁰⁷ σι λαί̈νοισι Γιγάντων. ^20
8 — ὦ φίλαι, ὧδε δερκόμεσθα.' "²⁰⁹ — λεύσσεις οὖν ἐπ' ̓Εγκελάδῳ" '²¹⁰ γοργωπὸν πάλλουσαν ἴτυν —' "²¹¹ — λεύσσω Παλλάδ', ἐμὰν θεόν." '²¹² — τί γάρ; κεραυνὸν ἀμφίπυρον ²¹³ ὄβριμον ἐν Διὸς ²¹⁴ ἑκηβόλοισι χερσίν; ²¹⁵ — ὁρῶ: τὸν δάϊον ²¹⁶ Μίμαντα πυρὶ καταιθαλοῖ. ²¹⁷ — καὶ Βρόμιος ἄλλον ἀπολέμοι- ^21
8 ἐναίρει Γᾶς τέκνων ὁ Βακχεύς.' "²⁹⁰ οὐκ ἀστός, ἀλλ' ἐπακτὸς ἐξ ἄλλης χθονός." "²⁹³ καὶ πῶς ξένος ς' ὢν ἔσχεν οὖσαν ἐγγενῆ;" ⁴¹⁴ ἡμεῖς τά γ' ἔξω, τῶν ἔσω δ' ἄλλοις μέλει," ⁴⁵⁷ κορυφᾶς Διός, ὦ μάκαιρα Νίκα,' "^46
8 ἱκετεύσατε δ', ὦ κόραι," '⁴⁶⁹ τὸ παλαιὸν ̓Ερεχθέως ⁴⁷⁰ γένος εὐτεκνίας χρονίου καθαροῖς ⁴⁷¹ μαντεύμασι κῦρσαι. ^5
89 ἄκουσον. εἶναί φασι τὰς αὐτόχθονας ⁵⁹⁰ κλεινὰς ̓Αθήνας οὐκ ἐπείσακτον γένος,' "⁵⁹¹ ἵν' ἐσπεσοῦμαι δύο νόσω κεκτημένος," "⁵⁹² πατρός τ' ἐπακτοῦ καὐτὸς ὢν νοθαγενής." "^59
8 ὅσοι δέ, χρηστοὶ δυνάμενοί τ' εἶναι σοφοί," '⁵⁹⁹ σιγῶσι κοὐ σπεύδουσιν ἐς τὰ πράγματα, ⁶³² εἴη γ' ἐμοὶ &λτ;μὲν&γτ; μέτρια μὴ λυπουμένῳ." "⁶⁷¹ ἐκ τῶν ̓Αθηνῶν μ' ἡ τεκοῦς' εἴη γυνή," '⁶⁷² ὥς μοι γένηται μητρόθεν παρρησία. ⁶⁷³ καθαρὰν γὰρ ἤν τις ἐς πόλιν πέσῃ ξένος, ⁶⁷⁴ κἂν τοῖς λόγοισιν ἀστὸς ᾖ, τό γε στόμα ⁶⁷⁵ δοῦλον πέπαται κοὐκ ἔχει παρρησίαν. ^89
8 κοῦρον, τὸν φρίκᾳ ματρὸς' "⁹⁹⁹ ̓Εριχθόνιον οἶσθ', ἢ — ; τί δ' οὐ μέλλεις, γέρον;" '¹⁰⁰⁰ ὃν πρῶτον ὑμῶν πρόγονον ἐξανῆκε γῆ;¹⁴⁶⁴ δῶμ' ἑστιοῦται, γᾶ δ' ἔχει τυράννους:" "¹⁴⁶⁵ ἀνηβᾷ δ' ̓Ερεχθεύς," '¹⁴⁶⁶ ὅ τε γηγενέτας δόμος οὐκέτι νύκτα δέρκεται,' "¹⁴⁶⁷ ἀελίου δ' ἀναβλέπει λαμπάσιν." "¹⁵⁷⁵ ἔσται τ' ἀν' ̔Ελλάδ' εὐκλεής. οἱ τοῦδε γὰρ" '¹⁵⁷⁶ παῖδες γενόμενοι τέσσαρες ῥίζης μιᾶς ¹⁵⁷⁷ ἐπώνυμοι γῆς κἀπιφυλίου χθονὸς' "^157
8 λαῶν ἔσονται, σκόπελον οἳ ναίους' ἐμόν." '¹⁵⁷⁹ Γελέων μὲν ἔσται πρῶτος: εἶτα δεύτερος ^15
80 &λτ;&γτ;' "^15
80 ̔́Οπλητες ̓Αργαδῆς τ', ἐμῆς τ' ἀπ' αἰγίδος" "^15
81 ἔμφυλον ἕξους' Αἰγικορῆς. οἱ τῶνδε δ' αὖ" '" None

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8 Lo! I am come to this land of Delphi where sits Phoebus on the centre of the world and giveth oracles to men, ever chanting lays prophetic of things that are to be. Now there is a city in Hellas of no small note, called after Pallas, goddess of the golden lance; ²⁰ observant of the custom of her ancestors and of earth-born Erichthonius, whom the daughter of Zeus gave into the charge of the daughters of Agraulus, after setting on either side, to keep him safe, a guard of serpents twain. Hence in that land among the Erechthidae ’tis a ²⁹ custom to protect their babes with charms of golden snakes. But ere she left the babe to die, the young mother tied about him her own broidered robe. And this is the request that Phoebus craves of me, for he is my brother, Go, brother, to those children of the soil ³⁰ that dwell in glorious Athens, for well thou knowest Athena’s city, and take a new-born babe from out the hollow rock, his cradle and his swaddling-clothes as well, and bear him to my prophetic shrine at Delphi, and set him at the entering-in of my temple. ⁶³ who dwell in the land of Euboea; and Xuthus took part therein and helped to end it, for which he received the hand of Creusa as his guerdon, albeit he was no native, but an Achaean, sprung from Aeolus, the son of Zeus; and after many years of wedded life ^1
84 It is not in holy Athen ^1
85 only that there are courts of the gods with fine colonnades, and the worship of Apollo, guardian of highways; but here, too, at the shrine of Loxias, son of Latona, shines the lovely eye of day on faces twain. (Second) Choru ¹⁹⁰ Just look at this! here is the son of Zeus killing with his scimitar of gold the watersnake of Lerna. Do look at him, my friend! (First) Choru ¹⁹⁴ Yes, I see. And close to him stands another ¹⁹⁵ with a blazing torch uplifted; who is he? Can this be the warrior Iolaus whose story is told on my broidery, who shares with ²⁰⁰ the son of Zeus his labours and helps him in the moil? (Third) Choru ²⁰¹ Oh! but look at this! a man mounted on a winged horse, killing a fire-breathing monster with three bodies. (First) Choru ²⁰⁵ I am turning my eyes in every direction. Behold the rout of the giants carved on these walls of stone. (Fourth) Choru ^20
8 Yes, yes, good friends, I am looking. (Fifth) Choru ²¹⁰ Dost see her standing over Enceladus brandishing her shield with the Gorgon’s head? (Sixth) Choru ²¹¹ I see Pallas, my own goddess. (Seventh) Choru ²¹² Again, dost see the massy thunderbolt all aflame in the far-darting hands of Zeus? (Eighth) Choru ²¹⁵ I do; ’tis blasting with its flame Mimas, that deadly foe. (Ninth) Choru ²¹⁷ Bromius too, the god of revelry, is slaying another of the sons of Earth with his thyrsus of ivy, never meant for battle. (First) Choru ²⁹⁰ No citizen of Athens, but a stranger from another land. Ion ²⁹³ And how did he, a stranger, win thee a native born? Creusa ⁴¹⁴ I serve outside the shrine, others within, ⁴⁵⁷ delivered as thou wert by Titan Prometheus from the forehead of Zeus. Come, O lady Victory, come to the Pythian shrine, winging thy way from the gilded chambers of Olympu ^46
8 come, too, thou daughter of Latona, together come, ye virgin goddesses, fair sisters of Phoebus! And be this your prayer, fair maidens, that the ancient house of Erechtheu ⁴⁷⁰ may obtain by clear oracles the blessing of children, though late it come. Choru ^5
89 Things assume a different form according as we see them before us, or far off. I am glad at what has happened, since I have found in thee a father; but hear me on some points which I am now deciding. ⁵⁹⁰ Athens, I am told,—that glorious city of a native race,—owns no aliens; in which case I shall force my entrance there under a twofold disadvantage, as an alien’s son and base-born as I am. Branded with this reproach, while as yet I am unsupported, I shall get the name of a mere nobody, a son of nobodies; ^59
8 and if I win my way to the highest place in the state, and seek to be some one, I shall be hated by those who have no influence, for superiority is galling; while ’mongst men of worth who could show their wisdom, but are silent, and take no interest in politics, ⁶³² and wealth is sweet. I have no wish to be abused for holding tightly to my pelf, nor yet to have the trouble of it. Be mine a moderate fortune free from annoyance! Now hear the blessings, father, that here were mine; first, leisure, man’s chiefest joy, ⁶⁷¹ and, if I may make the prayer, Oh may that mother be a daughter of Athens! that from-her I may inherit freedom of speech. For if a stranger settle in a city free from aliens, e’en though in name he be a citizen, ⁶⁷⁵ yet doth he find him-setf tongue-tied and debarred from open utterance. Exit Ion. Choru ^89
8 to mate with me in shameless wise to pleasure lady Cypris! Then to my sorrow I bore thee a son, whom, though anguish thrilled my mother’s breast, I cast upon that bed of thine, ⁹⁹⁹ Hast heard of Erichthonius, or no? of course thou hast. Old Servant ¹⁰⁰⁰ Him whom Earth produced, the founder of thy race? Creusa¹⁴⁶⁴ No more am I of son and heir bereft; my house is stablished and my country hath a prince; ¹⁴⁶⁵ Erechtheus groweth young again; no longer is the house of the earth-born race plunged in gloom, but lifts its eyes unto the radiant sun. 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 ^15
80 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

2. Herodotus, Histories, 5.66, 7.94, 8.44 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Euripides’ Ion, and Hellenic genealogy • Euripides’ Ion, dating • Euripides’ Ion, subversive readings of • Ion • Ion (Euripides) • Ion (Sophocles) • Pausanias, and Ion • conflict with Ion

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 546; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 573

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5.66 Ἀθῆναι, ἐοῦσαι καὶ πρὶν μεγάλαι, τότε ἀπαλλαχθεῖσαι τυράννων ἐγίνοντο μέζονες· ἐν δὲ αὐτῇσι δύο ἄνδρες ἐδυνάστευον, Κλεισθένης τε ἀνὴρ Ἀλκμεωνίδης, ὅς περ δὴ λόγον ἔχει τὴν Πυθίην ἀναπεῖσαι, καὶ Ἰσαγόρης Τισάνδρου οἰκίης μὲν ἐὼν δοκίμου, ἀτὰρ τὰ ἀνέκαθεν οὐκ ἔχω φράσαι· θύουσι δὲ οἱ συγγενέες αὐτοῦ Διὶ Καρίῳ. οὗτοι οἱ ἄνδρες ἐστασίασαν περὶ δυνάμιος, ἑσσούμενος δὲ ὁ Κλεισθένης τὸν δῆμον προσεταιρίζεται. μετὰ δὲ τετραφύλους ἐόντας Ἀθηναίους δεκαφύλους ἐποίησε, τῶν Ἴωνος παίδων Γελέοντος καὶ Αἰγικόρεος καὶ Ἀργάδεω καὶ Ὅπλητος ἀπαλλάξας τὰς ἐπωνυμίας, ἐξευρὼν δὲ ἑτέρων ἡρώων ἐπωνυμίας ἐπιχωρίων, πάρεξ Αἴαντος· τοῦτον δὲ ἅτε ἀστυγείτονα καὶ σύμμαχον, ξεῖνον ἐόντα προσέθετο. ^7.94 Ἴωνες δὲ ἑκατὸν νέας παρείχοντο ἐσκευασμένοι ὡς Ἕλληνες. Ἴωνες δὲ ὅσον μὲν χρόνον ἐν Πελοποννήσῳ οἴκεον τὴν νῦν καλεομένην Ἀχαιίην, καὶ πρὶν ἢ Δαναόν τε καὶ Ξοῦθον ἀπικέσθαι ἐς Πελοπόννησον, ὡς Ἕλληνες λέγουσι, ἐκαλέοντο Πελασγοὶ Αἰγιαλέες, ἐπὶ δὲ Ἴωνος τοῦ Ξούθου Ἴωνες. ^8.44 οὗτοι μέν νυν Πελοποννησίων ἐστρατεύοντο, οἱ δὲ ἐκ τῆς ἔξω ἠπείρου, Ἀθηναῖοι μὲν πρὸς πάντας τοὺς ἄλλους παρεχόμενοι νέας ὀγδώκοντα καὶ ἑκατόν, μοῦνοι· ἐν Σαλαμῖνι γὰρ οὐ συνεναυμάχησαν Πλαταιέες Ἀθηναίοισι διὰ τοιόνδε τι πρῆγμα· ἀπαλλασσομένων τῶν Ἑλλήνων ἀπὸ τοῦ Ἀρτεμισίου, ὡς ἐγίνοντο κατὰ Χαλκίδα, οἱ Πλαταιέες ἀποβάντες ἐς τὴν περαίην τῆς Βοιωτίης χώρης πρὸς ἐκκομιδὴν ἐτράποντο τῶν οἰκετέων. οὗτοι μέν νυν τούτους σώζοντες ἐλείφθησαν. Ἀθηναῖοι δὲ ἐπὶ μὲν Πελασγῶν ἐχόντων τὴν νῦν Ἑλλάδα καλεομένην ἦσαν Πελασγοί, ὀνομαζόμενοι Κραναοί, ἐπὶ δὲ Κέκροπος βασιλέος ἐκλήθησαν Κεκροπίδαι, ἐκδεξαμένου δὲ Ἐρεχθέος τὴν ἀρχὴν Ἀθηναῖοι μετωνομάσθησαν, Ἴωνος δὲ τοῦ Ξούθου στρατάρχεω γενομένου Ἀθηναίοισι ἐκλήθησαν ἀπὸ τούτου Ἴωνες.'' None

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5.66 Athens, which had been great before, now grew even greater when her tyrants had been removed. The two principal holders of power were Cleisthenes an Alcmaeonid, who was reputed to have bribed the Pythian priestess, and Isagoras son of Tisandrus, a man of a notable house but his lineage I cannot say. His kinsfolk, at any rate, sacrifice to Zeus of Caria. ,These men with their factions fell to contending for power, Cleisthenes was getting the worst of it in this dispute and took the commons into his party. Presently he divided the Athenians into ten tribes instead of four as formerly. He called none after the names of the sons of Ion—Geleon, Aegicores, Argades, and Hoples—but invented for them names taken from other heroes, all native to the country except Aias. Him he added despite the fact that he was a stranger because he was a neighbor and an ally. ^7.94 The Ionians furnished a hundred ships; their equipment was like the Greek. These Ionians, as long as they were in the Peloponnese, dwelt in what is now called Achaia, and before Danaus and Xuthus came to the Peloponnese, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus. ^8.44 These, then, were the Peloponnesians who took part in the war. From the mainland outside the Peloponnese came the following: the Athenians provided more than all the rest, one hundred and eighty ships. They provided these alone, since the Plataeans did not fight with the Athenians at Salamis for this reason: when the Hellenes departed from Artemisium and were off Chalcis, the Plataeans landed on the opposite shore of Boeotia and attended to the removal of their households. In bringing these to safety they were left behind. ,The Athenians, while the Pelasgians ruled what is now called Hellas, were Pelasgians, bearing the name of Cranai. When Cecrops was their king they were called Cecropidae, and when Erechtheus succeeded to the rule, they changed their name and became Athenians. When, however, Ion son of Xuthus was commander of the Athenian army, they were called after him Ionians. '' None

3. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Euripides, Ion • Ion

Found in books: Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 94; Seaford (2018), Tragedy, Ritual and Money in Ancient Greece: Selected Essays, 375

^251a οὐδʼ αἰσχύνεται παρὰ φύσιν ἡδονὴν διώκων· ὁ δὲ ἀρτιτελής, ὁ τῶν τότε πολυθεάμων, ὅταν θεοειδὲς πρόσωπον ἴδῃ κάλλος εὖ μεμιμημένον ἤ τινα σώματος ἰδέαν, πρῶτον μὲν ἔφριξε καί τι τῶν τότε ὑπῆλθεν αὐτὸν δειμάτων, εἶτα προσορῶν ὡς θεὸν σέβεται, καὶ εἰ μὴ ἐδεδίει τὴν τῆς σφόδρα μανίας δόξαν, θύοι ἂν ὡς ἀγάλματι καὶ θεῷ τοῖς παιδικοῖς. ἰδόντα δʼ αὐτὸν οἷον ἐκ τῆς φρίκης μεταβολή τε'' None

^251a he makes licence his companion and is not afraid or ashamed to pursue pleasure in violation of nature. But he who is newly initiated, who beheld many of those realities, when he sees a godlike face or form which is a good image of beauty, shudders at first, and something of the old awe comes over him, then, as he gazes, he reveres the beautiful one as a god, and if he did not fear to be thought stark mad, he would offer sacrifice to his beloved as to an idol or a god. And as he looks upon him, a reaction from his shuddering comes over him, with sweat and unwonted heat;'' None

4. Xenophon, Hellenica, 2.4.20 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Ion • identity, in Eur. Ion, Athens, civic and religious

Found in books: Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 685; Meinel (2015), Pollution and Crisis in Greek Tragedy, 176

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2.4.20 And Cleocritus, the herald of the initiated, i.e. in the Eleusinian mysteries. a man with a very fine voice, obtained silence and said: Fellow citizens, why do you drive us out of the city? why do you wish to kill us? For we never did you any harm, but we have shared with you in the most solemn rites and sacrifices and the most splendid festivals, we have been companions in the dance and schoolmates and comrades in arms, and we have braved many dangers with you both by land and by sea in defense of the 404 B.C. common safety and freedom of us both.'' None

5. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Ion of Chios • Ion of Chios, • banquet, with Ion of Chios • philosopher, Ion of Chios as • poet, Ion of Chios as

Found in books: Bowie (2021), Essays on Ancient Greek Literature and Culture, 183, 773; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 26, 27, 460

6. Pausanias, Description of Greece, 7.1.2, 7.1.4-7.1.5 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Euripides’ Ion, and Hellenic genealogy • Euripides’ Ion, dating • Euripides’ Ion, subversive readings of • Ion (Euripides) • Ion (Sophocles) • Pausanias, and Ion • conflict with Ion

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 108; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 573

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7.1.2 χρόνῳ δὲ ὕστερον ἀποθανόντος Ἕλληνος Ξοῦθον οἱ λοιποὶ τοῦ Ἕλληνος παῖδες διώκουσιν ἐκ Θεσσαλίας, ἐπενεγκόντες αἰτίαν ὡς ἰδίᾳ χρήματα ὑφελόμενος ἔχοι τῶν πατρῴων· ὁ δὲ ἐς Ἀθήνας φυγὼν θυγατέρα Ἐρεχθέως ἠξιώθη λαβεῖν καὶ παῖδας Ἀχαιὸν καὶ Ἴωνα ἔσχεν ἐξ αὐτῆς. ἀποθανόντος δὲ Ἐρεχθέως τοῖς παισὶν αὐτοῦ δικαστὴς Ξοῦθος ἐγένετο ὑπὲρ τῆς ἀρχῆς, καὶ—ἔγνω γὰρ τὸν πρεσβύτατον Κέκροπα βασιλέα εἶναι—οἱ λοιποὶ τοῦ Ἐρεχθέως παῖδες ἐξελαύνουσιν ἐκ τῆς χώρας αὐτόν· ^7.1.4 καί πως ταῦτα τῷ Ἴωνι ἐγένετο οὐκ ἄπο γνώμης, καὶ τῶν Αἰγιαλέων τὴν ἀρχὴν Ἴων ἔσχεν ἀποθανόντος Σελινοῦντος, καὶ Ἑλίκην τε ἀπὸ τῆς γυναικὸς ᾤκισεν ἐν τῷ Αἰγιαλῷ πόλιν καὶ τοὺς ἀνθρώπους ἐκάλεσεν Ἴωνας ἀφʼ αὑτοῦ. τοῦτο οὐ μεταβολὴ τοῦ ὀνόματος, προσθήκη δέ σφισιν ἐγένετο· Αἰγιαλεῖς γὰρ ἐκαλοῦντο Ἴωνες. τῇ χώρᾳ δὲ ἔτι καὶ μᾶλλον διέμεινεν ὄνομα τὸ ἐξ ἀρχῆς· Ὁμήρῳ γοῦν ἐν καταλόγῳ τῶν μετὰ Ἀγαμέμνονος ἐξήρκεσε τὸ ἀρχαῖον δηλῶσαι τῆς γῆς ὄνομα· Αἰγιαλόν τʼ ἀνὰ πάντα καὶ ἀμφʼ Ἑλίκην εὐρεῖαν. Hom. Il. 2.575 ^7.1.5 τότε δὲ ἐπὶ τῆς Ἴωνος βασιλείας πολεμησάντων Ἀθηναίοις Ἐλευσινίων καὶ Ἀθηναίων Ἴωνα ἐπαγαγομένων ἐπὶ ἡγεμονίᾳ τοῦ πολέμου, τὸν μὲν ἐν τῇ Ἀττικῇ τὸ χρεὼν ἐπιλαμβάνει, καὶ Ἴωνος ἐν τῷ δήμῳ μνῆμα τῷ Ποταμίων ἐστίν· οἱ δὲ ἀπόγονοι τοῦ Ἴωνος τὸ Ἰώνων ἔσχον κράτος, ἐς ὃ ὑπʼ Ἀχαιῶν ἐξέπεσον καὶ αὐτοὶ καὶ ὁ δῆμος. τοῖς δὲ Ἀχαιοῖς τηνικαῦτα ὑπῆρξε καὶ αὐτοῖς ἐκ Λακεδαίμονος καὶ Ἄργους ὑπὸ Δωριέων ἐξεληλάσθαι·'' None

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7.1.2 Later on, after the death of Hellen, Xuthus was expelled from Thessaly by the rest of the sons of Hellen, who charged him with having appropriated some of the ancestral property. But he fled to Athens, where he was deemed worthy to wed the daughter of Erechtheus, by whom he had sons, Achaeus and Ion. On the death of Erechtheus Xuthus was appointed judge to decide which of his sons should succeed him. He decided that Cecrops, the eldest of them, should be king, and was accordingly banished from the land by the rest of the sons of Erechtheus. ^7.1.4 It so happened that the proposal found favour with Ion, and on the death of Selinus he became king of the Aegialians. He called the city he founded in Aegialus Helice after his wife, and called the inhabitants Ionians after himself. This, however, was not a change of name, but an addition to it, for the folk were named Aegialian Ionians. The original name clung to the land even longer than to the people; for at any rate in the list of the allies of Agamemnon, Homer Hom. Il. 2.575 is content to mention the ancient name of the land: Throughout all Aegialus and about wide Helice. Hom. Il. 2.575 ^7.1.5 At that time in the reign of Ion the Eleusinians made war on the Athenians, and these having invited Ion to be their leader in the war, he met his death in Attica, his tomb being in the deme of Potamus. The descendants of Ion became rulers of the Ionians, until they themselves as well as the people were expelled by the Achaeans. The Achaeans at that time had themselves been expelled from Lacedaemon and Argos by the Dorians.'' None

7. Strabo, Geography, 8.7.1
Tagged with subjects: • Ion • Ion (Euripides) • Ion (Sophocles) • Pausanias, and Ion

Found in books: Hallmannsecker (2022), Roman Ionia: Constructions of Cultural Identity in Western Asia Minor, 161; Humphreys (2018), Kinship in Ancient Athens: An Anthropological Analysis, 546; Jouanna (2018), Sophocles: A Study of His Theater in Its Political and Social Context, 573

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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.'' None

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