著者

呉 茂一

出版者

日本西洋古典学会

雑誌

西洋古典學研究 (ISSN:04479114)

巻号頁・発行日

vol.11, pp.1-9, 1963-03-30

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Pherekydes in Strabon XIV asserts the Ionian migration to be later than the Aeolian (according to XIII, ibid by 4 generations), its reputed leader being Androclos, son of Codros, a Neleid king of Athens from Pylos He founded Ephesos, while many other sons of Codros and the Pylians became founders of various Ionian cities As to its contingents, the land of Achaia is called by many authors their fatherland, its 12 cities being the pattern of the Ionian 12 , while it is curious that its inhabitants, the former Aigialeis, are propounded there as emigrants from overpopulated Athens, changed their name to the Ionians after Ion, and forced to evacuate the land by the Doric Achaeans, removed to Asia Minor This seems to be mere fiction, but the narrative of Herodotus 400 years earlier makes us think of the strength of such traditions and some truth implied in them On the other hand, the celebration of Pan-ionia at Cape Mycale, with its presiding god Poseidon Heliconios, the strongest bond of religious fraternity for Ionian cities, reminds us again of their connection with Achaia, as the appellation of the god was recognized universally as derived from Helike in Achaia, the episode of Eratosthenes testifying to such belief, though linguistically better to consider it a derivative of Helicon The consitution of the Ionian immigrants, too, calls for our attention, with its many Boiotian elements along with others (the so-called Ionians and Athenians excepted) Poseidon-cult was indeed very powerful in Boiotia, the Neleids of Pylos being a branch of Boiotian-S Thessalian Poseidonic rulers We have to examine the history of P -cult in Athens, how it, once strong as surmised from the remaining legend of his struggle with Athena over the guardianship of Acropolis or the existence of a month called Poseideon, faded to some scanty survivals, in the former case to a more name of P χαμαιξηλοζ or P Erechtheus, in the latter to nothing more than 8 th day offerings The P -cult in Boiotia must also be taken into consideration A difference in kind between the P -worship and that in Attica may then be recognized In short, Ionian P -cult may be due less to its constituent races than to the inclination of its ruling houses, viz religious kings, the decline of which was accompanied by the secularization of the feast The age-worn meaning of P as Earth-king had been disappearing long before The understanding of the close connection of Chios to Boiotia and S Thessaly will help to elucidate the origins of epic poems