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fiphov). See p. 90 n. 57. Mythology. Eleusinian chieftain, H . Hymn Dem. 154. Cf. use as epithet of underworld god, A. Suppl. 144, al. ~opcpupiovPorphyrion Place of worship. Cult unknown; at the temple of Aphrodite Ourania at Athmonon? (below). Mythology. In the account of the people of Athmonon, P. was a king (locally?) before Aktaios, and founded the temple of Aphrodite Ourania (but cf. Aigeus), Paus. 1.14.7. More commonly (outside Attica - connected?) P. is a giant (therefore autochthonous?): see RE 22.272. HpaCnYEa, @paolbEa Praxithea, Phrasithea
Cult unknown; a persistent name among Athenian queens and princesses. Praxithea wife of Erechtheus, E. Erech., Apollod. 3.15.1 (daughter of Phrasimos and Diogeneia daughter of Kephisos). Prasithea (Apollod. 3.14.6) or Phrasithea (Tz. Chil. 1.574) wife of Erechtheus and mother of Pandion. Praxithea or Phrasithea one of the daughters of Leos, Ael. VH 12.28, Suda, Phot. S.V. AECOK~~EIOV, Bekk. Anecd. 1.277.14. Praxithea wife of Erechtheus, who gave her daughters for sacrifice, became priestess of Athena (Polias), E. Erech. fr. 65.95-7; this may have some cultic relevance. Hpowq, Qthopqhqla Prokne, Philomele/a
Cult unknown. Mythology. The nightingale the daughter of Pandion, Hes. Op. 566, Sappho fr. 135 Page; Prokne daughter of Pandion, ARV2 1249.21. Prokne and Philomela daughters of Pandion, Prokne’s marriage to Tereus, his violation of Philomela, the sisters’ revenge and their metamorphosis into birds, S. Tereus, A R P 472.21 1 , Apollod. 3.14.8, al.; cf. [Dem.] 60.28. See Burkert, HN 201-7. * n p O ~ p tProkris ~
Place of worship. Thorikos, where in Boedromion she receives a table-offering when Kephalos receives a ram, line 17. She may also receive a sheep in Skirophorion, where one missing name follows [Kephallos: see under Kephalos. Mythology. Daughter of Erechtheus, Pherecydes FGrH 3 F 34, Hellanicus 323a F 22, Istros 334 F 14; by Praxithea, Apollod. 3.15.1, al. Mother of Aglauros by her father Erechtheus, Hyg. fab. 253. Married Kephalos (q.v.), Pherecydes, Hellanicus, Istros locc. citt., who tested her faithfulness and found it wanting, Pherecydes loc. cit., al. Or she was bribed by PteleonPteleos to sleep with him, Apollod. 3.15.1. She then fled to Minos in Crete; divergent accounts of her adventures there; and returned to Athens, Apollod. ib., Ant. Lib. 41; where she was reconciled with Kephalos, Apollod.; or tested him and found him unfaithful, Ant. Lib. She was accidentally killed by him while spying on him to test his fidelity, Pherecydes; or on a hunting expedition herself, Apollodorus. She was buried by her father with a spear on the grave to signify murder, Istros FGrH 334 F 14 (for the trial, see under Kephalos).
THE HEROES OF ATTICA
IY6
* q p q ~ a ~xpGpvav ix The hero at the stern Place of worship. At Phaleron, Clem. Protr. 2.20.2, cf. Paus. 1. I .4: an altar.
Mythology. The hero was identified with Androgeos son of Minos, schol. Clem. loc. cit. (=Callim. fr. 103 Pf.); Pausanias loc. cit. mentions an altar of Androgeos under the name simply of 'hero'. A. vanquished all competitors at the Panathenaia and was sent by Aigeus against the Marathonian bull, Apollod. 3.15.7, and was killed by it, ib., Paus. 1.27.10 (hence the tribute to Crete, Plut. Thes. 15). But Eurygyes (q.v.) was also identified with the Cretan Androgeos. See pp. 40, 122. *nuhoGXoS,fipoivat nuhou~i&5Pylouchos, Pylouchides Place of worship. Thorikos (calendar, 50- I ). Cult details. Thargelion: H u [ h o p ~xopov, ] fipoivyoi nuhoxioi fp&x&Cav. Mythology unknown; Dunst, ZPE 25 (1977) 253, summarises suggestions on the significance of,these heroes. See also Parker, Boreas 15: Gifs to the Gods I39 n. 25.
+I
*fipoivat nuhkvi Place of worship. Erchia. Cult details. Receive sheep, to be consumed on the spot, on 14 Pyanopsion. * f i p o ~E K ~nupyhiq
Place of worship. Porthmos (Sounion?). Cult details. In Mounichion, receives a small pig at the Herakleia (Salaminioi decree line 85). IlGppaKoS Pyrrhakos
Cult unknown; the Pyrrhakidai are associated with Delos, BCH 53 (1929) 171-3. Mythology. P. was a hero who lived at the time of Erysichthon, Hsych. S.V. n6ppa~os.That is, he was associated with Erysichthon'(q.v.) in the cult of Apollo at Delos. "Rhamnous, f i p q ckpxq$~qs Place of worship. Uncertain; a circular construction in the fortress? (Pouilloux, Forrevesse 69). Pouilloux no. 26: hpp$zet hipot &[y]ahpa,late 6th/early 5th cent. No. 25 (= IG 112 2849), 4th-cent. dedication to Dionysos in theatre by priest of f i p o ~ ckpxq$~qs. Mythology. Unknown. See p. 93. 'P&pos. 'Pkp Raros, Rar
Place of worship. Cult not attested; he is the eponym of the Rarian plain at Eleusis. Mythology. Son of Kranaos, Hsych. S.V. Kpavaoij 1305. Married a daughter of Amphiktyon and was father of Triptolemos, Paus. 1.14.3 (Choirilos, Alope fr. 1 Nauck2; cf. Hsych. S.V. 'P&pos, Phot. S.V. 'Pcip). Father of Keleos, grandfather of Triptolemos, received Demeter at Eleusis, Suda S.V. 'Papicis.
APPENDIX 1
I97
* ‘Poytos Rhogios Place of worship. Thorikos. Cult details. Receives a sheep in Thargelion. Mythology. The version ‘Poyto5 for earlier conj. ‘Po
*cEplhq Semele (heroine or goddess?) ~ the Place of worship. (a) ? In Athens. The invocation of Dionysos as Xq~hfii’“ I a q at Lenaia (schol. Ar. Ran. 479) may possibly indicate some sort of cult for S. at this festival (if it is not merely to distinguish ‘Iacchos son of Semele’ from an Eleusinian figure: see under Iacchos). (b) Erchia. Receives a goat, as does Dionysos, on the same altar, on 16 Elaphebolion (two days after the end of the city Dionysia). Both sacrifices are to be consumed on the spot, and (?) by women only.(napa66apoq yuvaitj: see G. Daux, BCH 87 [ 19631 630-1 n. 4). Cults outside Attica (esp. in Boeotia), RE 2A 1342-3, Schachter Cults of Boeotia 3 (BZCS supp. 38.3, forthcoming). Mythology. S. is mother of Dionysos by Zeus already in Zl. 14.325, and consistently thereafter. Being a Theban, daughter of Kadmos, she has no Attic connexions, appearing here only as mother of Dionysos. *Cfipaxos Semachos (and his daughters) Place of worship. ? A Cqpdcxeiov near Laureion, IG 112 1582.53-4 (mid fourth cent.). But Steph. Byz. S.V. CqpaxiGa~makes him eponym of that deme, in northern Attica. See p. 98 n. 93. Mythology. S. and his daughters gave hospitality to Dionysos, who rewarded the daughters and their descendants with his priesthood, Steph. Byz. Or S. had one daughter, to whom Dionysos gave a fawnskin, Euseb. Chron. 30. *Cfipayyos Serangos Place of worship. The Serangeion in Peiraeus, an area established by S., containing a heroon, Phot. S.V. Cqpdcyy~iov.It also contained a bath-house, Isaios 6.33, Alciphron 3.7. A cave-like structure? (Phot., Suda S.V. &p~$ ,). Dragatsis, n A E 1917.20, connects IG I2 855, hdpoio hopoq, with these references, and adds [A~co]hh[ovos&no[.rpo~c]a~ou (= SEG 1.26) from the same area. Mythology. Founder of the area, Phot. S.V. Cqp&yy~~ov. *Cdpos, Zepos, CKipov Skiros (and Skiron) Places of worship. (a) Phaleron (or general area), Philochorus FGrH 328 F 111 (= Plut. Thes. 17.6-7); cf. Salaminioi decree, line 93. See also p. 38 n. 137. (b) Buried at Skiron on the Sacred Way, Paus. 1.36.3. Cult? This was the destination of the Skira procession. Cult details. (a) Receives a sheep (ram?) in Maimakterion, on the same altar as Athena Skiras, who receives a pregnant ewe, Sal. decree line 93. Other sacrifices? - Ferguson, Hesp. 7 (1938) 28.
I98
THE HEROES OF ATTICA
Mythology. In the developed tradition, there are three more or less clearly distinguished figures, although they have obvious points of contact. (i) Skiros king of Salamis. Son of Poseidon, husband of Salamis, Hsych. S.V. X n p i x ~ h19qV&. Synoecist of Salamis, Phot., Suda S.V. X d p o ~ . Entrusted Nausithoos and Phaiax (qqv.) to the services of Theseus for the journey to Crete, Philochorus F C r H 328 F 1 1 1 (= Plut. Thes. 17.6). This figure is close to: ( i i ) Skiron or Skeiron the Megarian; a brigand killed by Theseus, hurled into the sea on the road from Megara, Bacchylides 17.24, al. (see Brommer, Theseus 14-18); but in the Megarian account a just man, son-in-law of Kychreus, father-in-law of Aiakos, Plut. Thes. 10.3; or sonin-law of Pandion, Paus. 1.39.6 (also quoting Megarian tradition). Gave his name to Athena Skirds, Praxion F G r H 484 F 1. Less close is: (iii) Skiros the prophet. An Eleusinian prophet who gave his name to Athena Skiras, Philochorus F C r H 328 F 14. Or a Dodonaian who came to Eleusis and helped the Eleusinians against Erechtheus, Paus. 1.39.6. C6hov Solon Heroic cult for Solon is nowhere specifically attested, but Ael. V H 8. I6 records that his tomb was at a gate 2v &@q Eiotovrov, recalling heroes at gates, such as Chalkodon, Antiope (qq.v.) and the heroes of Eretria; see above, p. 54. But Plut. Sol. 33 records that S.'s ashes were scattered over Salamis; cf. Aristides dnEp rQv rerrCxpov 46 (p. 130 Dindorf), indicating that this version too regards him in some sense as a protector-hero. *Zrecpavqcpdpo~Stephanephoros Place of worship. Uncertain. Apaxpai orecpavqcpopou are not connected; see L. Robert, Etudes dc tiimisniuriyire ,qiwyire (Paris I95 1 ) 103-35. Mythology. Harpocration S.V. attests a heroon in Athens, and suggests that the name S. may refer either to an Attic hero or alternatively to a son of Herakles by a Thestiad, quoting Hellanicus: respectively F G r H 323a F 9, F G r H 4 F 3. Croixo< Stoichos Cult unknown. Mythology. An Athenian autochthon, inventor of ? letters (oro~xeia),Dionysius Thrax 192.13 Hilgard. *Crpaqydq Strategos (the hero general)
Place of worship. The agora near the Metroon, Hesp. 15 (1946) no. 48 (c. 200). The other epigraphic evidence relating to this hero is also late (IG 11' 1035.53; Hesp. 29 [ 19601 no. 80, a dedication by a man who had been strategos); but Thompson, Athens conies of age 99-100, points to eighth-cent. graves with roughly contemporary offerings underneath the shrine and conjectures that this may have been an old cult. Mythology unknown.
APPENDIX 1
199
Ccpfjzzos Sphettos
Place of worship. Cult unknown; eponym of the deme Sphettos. Mythology. A Troizenian, son of Troizen, who with his brother Anaphlystos (q.v.) settled in Attica, Paus. 2.30.9.
*CxoivoCs Schoinous Place of worship. Peiraeus; the sanctuary is let out, along with others, in IG 112 2498. No cult details or mythology known. *fipwivai EKi Cxoivq Place of worship. Erchia. Cult details. On 19 Metageitnion they receive a sheep, to be consumed on the spot. Mythology. Unknown. C h a z p o s Sopatros
Cult unknown. Mythology. Institutor of ox sacrifice (Bouphonia), alternative name to Diomos; not a native Athenian, Porph. de abst. 2.29 (Theophrastus, ~ e pdoEP&~a
*Cooiv~w<Sosineos Place of worship. Thorikos. Cult details. Receives a sheep (ram) in Thargelion. Mythology. Unknown, but presumably a seafaring hero: see above, p. 37. C m 3 j p ~ sHepod% Saviours of Perseus
Place of worship. In the temenos of Perseus (q.v.), of uncertain location, Paus. 2.18.1. Cult details. They shared an altar, ib. Mythology. This was the cult title of Diktys and Klymene, who found and brought up the child Perseus after his grandfather Akrisios had cast him adrift with his mother Danae, Pherecydes FGrH 3 F 10 (Klymene attested only in Paus. loc. cit.). T&h%, K&hws Talos, Kalos Place of worship. His grave was at the foot of the Acropolis, LJC. Pisc. 42; on the south slopes, Paus. 1.21.4 (K&hw,). Cf. Perdix: is the shrine the same? Mythology. T. was the son of Daidalos’ sister, killed by him from jealousy of his talent, Hellanicus FGrH 323a F 22, Paus. loc. cit., Phot., Suda s.v. nJip61~0skpov. Called also Perdix (4.v.) and Attalos, Tz. Chil. 1.490. His invention was to make a saw from the jawbone of a snake, Apollod. 3.15.8, al. The Cretan Talos (cf. Daidalos’ Cretan connexicns), RE 4A 2080-6.
T ~ i B p a qTeithras Place of worship. Cult unknown; eponym of the deme Teithras, schol. Ar. Ran. 477. Mythology. Son of Pandion, schol. Ar. Ran. 477. Companion of Theseus (fighting Amazons, with Mounichos, Phaleros and Phylakos), ARV2 1 174-5 (Aison). Teuthras (thus codd.) son of Pandion was father of Thespios, Steph. Byz. S.V. OEone~a.
THE HEROES OF ATTICA
200
*T~heoiGpoyo~ Telesidromos Place of worship. Eleusis, IG I3 5 . Cult details. Receives a ram (?) shared. with Triptolemos, in an agonal context (cf. name, as of Dolichos). The precise occasion is not clear: cf. Lewis’ bibliography ad loc. Mythology. Unknown. *T&GK~oG Teukros Place of worship. Phaleron, or general area, Salaminioi decree line 91 (with Philoch. FGrH 328 F 1 1 I). Cult at Xypete may be suggested by Phanodemus FGrH 325 F 13. See p. 38 n. 137. Cult details. Receives in Boedromion a sacrifice of a pig; Nauseiros, Phaiax and Poseidon Hippodromios also receive sacrifice. Was this the Kybernesia? See above, pp. 38-9. Mythology. Son of Telamon, brother of Ajax, lliud (e.g. 8.330); bastard son, 8.284 (as S. A,jux and later tradition), apparently not in 15.439. Son of Hesione, S. Ajux 434. Telamon accused him of complicity in the death of Ajax (cf. S. Aj. 1008-10)and he defended himself from on board ship at the Peiraeus court of Phreattys (the first to do this), Paus. I 28.1 I . Lived in Attica and ruled Xypete, Phanodemus FGrH 325 F 13 (= Dion. Hal. 1.61). Colonisation of Cyprus, Pi. Nem. 4.46, al. Alternative tradition of T. first king of Troy: Roscher 5.403-7. To (partially) reconcile the traditions: colonisation of the Troad by T. from Attica, Phanodemus loc. cit., al. (Xypete once called Troy, Strabo 604.) T i r a ~ o 5Titakos Place of worship. Cult unknown; the area Titakidai in the north-east must be connected. (Cf. also the genos or phratry Titakidai, Etym. M. s.v.) Mythology. T. was an autochthon who betrayed the town Aphidna, where Theseus was keeping Helen, to the Tyndaridai, Hdt. 9.73 (cf. Steph. Byz. S.V. TtradGai). Comparable is: T L ~ ~ ~ VTitenios LOS Cult unknown; connected with the Marathon area. Mythology. One of the Titans who lived near Marathon, who alone did not fight the Tyndaridai, Philochorus FGrH 328 F 74, Istros 334 F I (= Phot., Suda S.V. TtraviGa yijv). Cf. Titakos; Jacoby, IIIB Supp. p. 335, suggests that this is atthidographic speculation on the phrase T i t a v i ~yij, or else that Titenios is an epithet, e.g. of the hero Marathon. On the opponents of Theseus, see above, pp. 1 18-9. T o c a p i ~Toxaris See &v05 iarpos. TptKopuvt3o~,Tpt Koput3o~Trikory(n)thos Cult unknown; clearly the eponym of the deme Trikorythos (Hsych. S.V. Tpt~Oput30~. hvGp&io~ fipq). Mythology. Radke (RE 7.154) suggests that T. is Ajax, citing E. Or. 1480, rpiKopu6o$ A ’ i a ~ ; but cf. E. Ba. 123 where T ~ I K O ~ U ~is~ Eused S of the Korybantes. Emendations by Thilo in the corrupt passage Serv. Aerr. 6.21 would make T. father of Melite, one of the maidens who went to Crete with Theseus.
APPENDIX 1
20 I
*Tpinzoh&po< Triptolemos Place of worship. (a) Eleusis, IG I’ 5 , (a temple) Paus. 1.38.6. (b) Athens, a temple near that of Demeter and Kore (in the Eleusinion precinct), Paus. 1.14.1. (See also under Threptos.) See M. M. Miles, ‘The temple of Triptolemos in the city Eleusinion’, summary in AJA 86 (1982) 276. Cult details. With Telesidromos T. receives a (ram), IG I’ 5 (context? - see bibliography ad loc.). With others he receives a r p i z ~ o i apoapxo5 from the firstfruits, IG I’ 78.38, IG 112 140.20. His priest (?), IG 112 3705 (mid third cent. AC); priest of Demeter and Triptolemos, schol. Ar. Ach. 47. Mythology. An Eleusinian chieftain, H . Hymn Dem. 153, 474; here Demophon plays T.’s later part of young protCgC of Demeter or of the two goddesses. In the fifth century T. becomes younger: see Miles (above). There are many variations on T.’s descent, suggesting a late tradition; see further RE 7A 229-30. The following are the chief Son of Ge and Okeanos, Pherecydes FGrH 3 F 53, Mousaios fr. 10 DK (= Paus. 1.14.2). Son of Eleusis or Eleusios, Panyassis fr. 24 K, Hyg. fah. 147, al. (for the connected story see under Eleusis). Son of Raros and a daughter of Amphiktyon, Choirilos fr. 1 Nauck2 (= Paus. loc. cit.). Son of Dysaules, brother of Eubouleus, Orph. fr. 5 1 K. Son of the Argive Trochilos, brother of Eubouleus (Argive version), Paus. loc. cit. Son of Keleos and Metaneira, Apollod. 1.5.2, Paus. 1.14.2, al. Which version Sophocles adopted in his Triptolemos is not known. T. was given corn by Demeter and travelled the world in a winged chariot, S. Trip., TGrF 4.596, see also Pearson ad loc.); cf. Philochorus FGrH 328 F 104, a rationalisation), teaching the arts of agriculture: this is shown on many sixth and fifth century vases; see Ch. Dugas, Me‘langes d’archhologie et d’histoire 62 (1950) 1-3 1, and Brommer, Giitrersagen in Vasenlisten (Marburg 1980) 42-3. To T. as to other Eleusinian princes Demeter showed the Mysteries, H. Hymn Dem. 474-8. T. initiated Herakles and the Dioskouroi, Xen. Hell. 6.3.6 (but cf. Eumolpos). He was a lawgiver (cf. Demeter Thesmophoros), Xenokrates fr. 98 Heinze; and became an underworld judge, P1. Apol. 41A. See further N. J. Richardson, The Homeric Hymn to Demeter (Oxford 1974) 194-6, RE 7A 2 13-3.
*TGvapo< Tynaros (hero?) Place of worship. Peiraeus, where was found IG 112 1262, a decree of 6taoh~atTOO Tuvcipou. The find-place and the un-Greek name suggest that T. may have been a foreign god rather more than a hero. *‘YarnvOiG&~, nap6Evot (or napi9Evot6amv6iG~~?) Hyakinthides, Parthenoi Place of worship. A Hyakinthion of uncertain location, IG 112 1035.52. Sacrificed on the hill called Hyakinthos, at ? Sphendonai, Phanodemus FCrH 325 F 4; at the tomb of Geraistos the Cyclops, Apollod. 3.15.8. They were buried at the spot where they were sacrificed, E. Erech. fr. 65.67 Austin. Cult details. Their temenos was & ~ C X T O VE. , Erech. fr. 65.87. They received annual sacrifice of bulls (?), and young girls danced in their honour (ib. 78-80). No wine was used in their cult, only water and honey (84-6); connexion with Dionysos, Philoch. FGrH 328 F 12 (see p. 61 n. 70). Cult title Parthenoi, Suda, Phot. S.V.nap6ivoi.
202
THE HEROES OF ATTICA
Mythology. In all sources these figures are maidens who gave themselves to be sacrificed for the sake of Athens. There are two versions: (a) They were the daughters of Erechtheus, E. Erech., [Dem.] 60.27; probably in Philochorus FGrH 328 F 12 and (?) Phanodemus FGrH 325 F 4 (= Phot., Suda S.V.napdEv01). Of the daughters, Protogeneia and Pandora gave themselves for sacrifice, Phot., Suda. There were three daughters, E. El-ech. fr. 47; in this version one daughter only was to be sacrificed, the rest killing themselves, fr. 65.68-70. Only the eldest daughter was sacrificed, to Persephone, Demaratos FGrH 42 F 4. One daughter, Chthonia, was sacrificed to Poseidon, and the rest killed themselves, Hyg.juhh. 46, 238. The occasion was the Eleusinian war, E. Erech., Lycurgus Leoc.. 98, Hyg. 48; or the enemy was Boeotian, Phanodemus loc. cit. They were translated to the aither and became goddesses, E. Erech. fr. 65.7 1-4; as Hyads, line 107, schol. Arat. Phucn. 172. (b) They were the daughters of Hyakinthos, a Laconian living in Athens, Harp., Suda S.V. ‘ Y ~ K L v - S ~they G E ~were ; sacrificed in response to an oracle when Minos was besieging the city, and famine and pestilence had struck, but to no avail; their names were Antheis, Aigle, Lytaia and Orthaia, Apollod. 3.15.8. Hyakinthos, a Spartan, sacrificed his daughter Antheis in response to an oracle, Hyg.juh. 238.2. One daughter of Hyakinthos was called Lousia (q.v. cf. Lytaia), Steph. Byz. S.V.A O U O I ~ . See pp. 59-63. ‘Ynipp~oqHyperbios Mythology. With Agrolas (q.v.), built the Pelasgian walls of the Acropolis, a Sicilian, Paus. 1.28.3. A Cyclops? See p. 107 n. 15. *‘Yn~pn&S~oq, fipoivai Hyperpedios and heroines Place of worship. Thorikos. Cult details. In Thargelion, H. receives a sheep, the heroines a table-offering. His name leads a sequence of heroes, but it is not clear whether they all form one sacrifice group.
* ‘ Y ~ o G ~ KHypodektes T ~ ~ Place of worship. West Athens, find-place of IG 112 2501 (late fourth century). Cult details. The precinct contained a sanctuary and an oiKia; the festival of H. was on 14 Boedromion, when the shrine was to be opened and garlanded at dawn and the statue of the hero or god (-S~oqin inscription) oiled and unveiled. H. was worshipped by orgeones, who let out the precinct in perpetuity, ib. Mythology. Unknown, but two possibilities suggest themselves. (a) H. was (at least originally) an underworld god, cf. ~ O ~ V G E K T ~ H. S , Hymn Dem. 9; nohuGiypov, ib. 17, 3 I , 404,430; noh~@voq, A. Suppl. 157. (b) Or he was the original ‘recipient’ of the k p k of Eleusis in Athens. See above, p. 75.
APPENDIX I
203
*‘Yrrljvios Hyttenios Place of worship. Marathon, Tetrapolis calendar B 30. Cult details. Before the Skira, H. receives a sheep (ram), in connexion with a sacrifice to Kourotrophos and perhaps to the Tritopatreis and the Akamantes. Mythology. Unknown. The Tetrapolis was earlier called ‘Yrqvicr, Steph. Byz. S.V. Tcrpchohis.
*@cria{Phaiax See Nauseiros/Nausithoos. *O&hqpos, @&hapo
Place of worship. Phaleron, where he had an altar, Paus. 1.1.4. Mythology. Son of Alkon (q.v.), Ap. Rhod. 1.96-7, Orph. Arg. 144 (Alkon’s flight to Euboea, Proxenos FGrH 425 F 2; Ph.’s Euboean and Thessalian connexions, see p. 96 n. 90 and RE 19.1665). Fought with Theseus against the Centaurs (Aspis 180 - an Attic Ph.? The Attic hero does often appear in connexion with Theseus). Fought the Amazons with Theseus (and Mounichos, Teithras and Phylakos), ARV2 1174-5 (Aison). An Argonaut, Ap. Rhod. 1.95-7, al. Colonised Soloi with (Theseus’ son) Akamas, Strabo 683; cf. Par. 380.5 (Ph. with Akamas, Demophon, Pompeus and Dosip(p)os). “ijpoq @qpaio<, fipoivq Pheraios and heroine
Place of worship. Marathon, Tetrapolis calendar B 15. Cult details. Ph. and the related heroine receive sacrifice in Gamelion (perhaps in connexion with Ge, Zeus Hypatos, Ioleos and Kourotrophos). @tmios Philaios Place of worship. Ph. is connected with Brauron/Philaidai, but there is no evidence of his cult there. Mythology. Son of Ajax, Hdt. 6.35, Plut. Sol. 10; and of Lysidike, Tz. Lyc. 53, or of Cheirobaphia, schol. Il. 15.439. Or son of Eurysakes, Paus. 1.35.2. Gave Salamis to the Athenians, Plut., Paus. locc. citt. Settled in Brauron (as Eurysakes in Melite), Plut. Sol. 10. For the unknown Phileus or Phyleus (q.v.) on the Marathon monument, Curtius proposed to read Philaios (Gesamm.Abhdlg. 2.366); but several other suggestions have been made. Ph. son of the Molossian Mounichos and Lelante (Ant. Lib. 14) is presumably not related. ? *Othovis Philonis
Place of worship. ? Thorikos. (@th[oviFi].) Cult details. ? Receives table-offerings in Mounychion. Mythology. Daughter of Deion, native of Pamassos, mother by Apollo of Philammon and of Autolykos by Hermes, Pherecydes FGrH 3 F 120, cf. Hes. fr. 64 M-W. A native of Thorikos, Konon FGrH 26 F 26.
Oh6oq Phlyos Cult unknown; clearly he is eponym of Phlya.
THE HEROES OF ATTICA
204
Mythology. Son of Earth, Paus. 4.1.5, quoting Athenian tradition and the Lykomid hymn to Demeter attributed to Mousaios; father of Kelainos, ib. (Connexion with Andania, see Lykos.) Founder of Phlyan mysteries? See p. 68. O o t v i q Phoinike Cult unknown. Mythology. Daughter of Aktaion, sister of Aglauros, Pandrosos and Herse; when she died a virgin, Aktaion named the letters of the alphabet Ooivilcriia ypappara in her honour, Skamon FGrH 476 F 3 (= Phot., Suda S.V.OoiviKilia ypdrppara). This figure is presumably an invention, but Ph. is known as a heroine’s name in other contexts. “ O o i v i ~Phoinix Place of worship. Thorikos (right side, 11). Cult details. Receives a full-grown victim, perhaps in Metageitnion. Mythology. Two mythological figures go by this name: the ~ p o c p oof~ Achilles (11. 9) and the father of Europa (Hes. fr. 140 M-W), but the hero may equally well be simply ‘the Phoenician’: see R. Parker, ‘Festivals of the Attic demes’ in Gfts lo rhe Gods = Boreas 15: Acta Universitatis Upsaliensis 147. “OoppaS Phorbas Place of worship. A Phorbanteion somewhere in the city, Andoc. Myst. 62, Hyperides fr. 145 Blass, al.; see Judeich? 353. Mythology. Ph. is a common heroic name; it seems that there were two main traditions relating to the Athenian Phorbas. (a) Ph. king of the Kouretes killed by Erechtheus (in the Eleusinian war?), Andron FGrH 10 F 1. Son of Poseidon, Hellanicus FGI-H 323a F 3. From Acamania, schol. ZI. 18.483 (see pp. 1 14-5). (b) A Thesean hero. Charioteer of Theseus, Pherecydes FGrH 3 F 152; cf. E. Suppl. 681 and RhM 27 (1912) pl. 7. Tutor of Theseus, inventor of wrestling, Polemon fr. 55 Preller; Istros FGrH 334 F 31 seems to deny that he taught Theseus wrestling. Fighting companion of Theseus, E. Suppl. 680-4; fought with Theseus against the Amazons, Pherecydes loc. cit.; cf. A R v 1268.1, Theseus leaving home with the older Phorbas. Opaot6ia Phrasithea See Praxithea. OpiapoS, OpiappoS Phrearos (Phrearrhos?)
Cult unknown; eponym of the deme Phrearrnioi, Steph. Byz.
S.V.
@pe&pioi.
QpiazzoS Phreattos
Cult unknown; eponym of the lawcourt i v Qpearroi in Peiraeus, Harp., Suda Opeamo’i (Theophrastus).
S.V.
2v
APPENDIX 1
205
*@pOvzq Phrontis Place of worship. ? At Sounion, in the temenos of Athena; see H. Abramson, ‘A hero shrine for Phrontis at Sounion?’, Cal. Studs. Class. Anr. 12 (1979) 1-19, modifying Ch. Picard, ‘L’hCro6n de Phrontis au Sounion’, Rev. Arch. 65me sCr. 16 (1940) 5-28. Cult details. Presumably a seafaring hero; above, pp. 41-2. Mythology. Ph. son of Onetor was the helmsman of Meneleos, who on the return from Troy died off Sounion and was given burial on the cape, Od. 3.278-85. See pp. 4 1-2, 106, 130.
@G~uKo< Phylakos Place of worship. In myth Ph. is connected with Phylake in Thessaly; his claim to be Attic rests on the company in which he is found below. Toepffer 256 speculates that he may also be eponym of Phylakia in Attica (Plut. Arut. 34). Mythology. Son of Deion and Diomede, brother of Asteropeia, Aktor, Kephalos and Ainetos (the last two being Attic heroes), Apollod. 1.9.4. Fought with Theseus against the Amazons? - he is depicted thus in company with the Attic heroes Mounichos, Teithras and Phaleros, A R v 1174-5 (Aison). Other traditions relating to Ph. and his son Iphiklos seem not to be Attic: RE 20.988-9. ? @ukG< Phyleus
The name cptheG
* @Gzaho~Phytalos Place of worship. His tomb was at Lakiadai, near the temple of Demeter and Kore, Athena and Poseidon, Paus. 1.37.2; presumably at the Sacred Fig-tree, Plut. Mor. 703C, al. (H. van Herwerden, Mnemosyne 15 [ 18871 52 points out that the epitaph quoted in Pausanias cannot be early.) Mythology. Here Ph. received Demeter, and as a reward was taught by her the cultivation of the fig, Paus. 1.37.2. Xahtcivo~Chalkinos Cult unknown; perhaps at the Pythion at Aigaleos? Mythology. Ch. was a descendant nf Kephalos in the tenth generation who together with Daitos after purification at Delphi was allowed by Apollo to return to Attica and told to found a sanctuary ‘where they saw a trireme sailing on land’. This happened at the Poikilon Oros, where they saw a snake running into its hole. The sanctuary became the Pythion at Aigaleos. Paus. 1.37.6-7.
THE HEROES OF ATTICA
206
X a h ~ ~ O nChalkiope q Cult unknown. Mythology. Daughter of Alkon (q.v.) and fled with him from Attica to Euboea, Proxenos FGrH 425 F 2. Or daughter of Rhexenor and second wife of Aigeus, Phanodemus FGrH 325 F 5 ; o r (?) daughter of Chalkodon (q.v.), second wife of Aigeus, Istros FGrH 334 F 10. * X ~ ~ K ~ G CChalkodon OV
Place of worship. At the Peiraeus gate, near the tombs of those who fell against the Amazons, Kleidemos FGrH 323 F I8 = Plut. Thcs. 27.2. Ch. also had a tomb near Teumessos in Boeotia, Paus. 9.19.3; in myth he is always Euboean. Mythology. Ch. was descended from Erechtheus, Eustath. 11. 28 1.37 (on 2.540- I ) , schol. /I. 2.536; but Eust. / I . 281.43, a different genealogy, has no Attic elements. He is son of Abas in both traditions. He was father of Chalkiope (?) - at any rate father of the second wife of Aigeus, Athen. 13.556F. He received the young Akamas and Demophon when they were sent to Euboea for safety, (?) Hellanicus FCrH 323A F 21 (elsewhere this part is taken by his son Elephenor). The reference of S. Skyrioi, TG;.F 555b. IS), is not clear, and the myth relating to the Athenian heroon is not known. X d r h ~Chalkon ~
Mythology. Ch. seems to be simply a genealogical link, of Attic descent. He was son of Metion, father of Abas, grandfather of Chalkodon, schol. II. 2.536. X190via Chthonia
Cult unknown (though she was sometimes identified as a Hyakinthid, q.v.). Mythology. Daughter of Erechtheus, married to her uncle Boutes, Apollod. 3.15.1. Or she was the daughter sacrificed to Poseidon by Erechtheus, whereupon her sisters killed themselves, Hyg.jirhh. 46, 238. Or she was a daughter of Boreas and Oreithyia, schol. Ap. Rhod. I .2 I I - perhaps a confusion with: Xtovq Chione
Cult unknown. Mythology. Daughter of Boreas and Oreithyia (q.v.), mother of Eumolpos (q.v.) by Poseidon, Paus. 1.38.2, schol. E. Phoeii. 854. She threw her child into the sea to escape detection, but Poseidon took him to Ethiopia, apparently in E. Ercch. (fr. 39 Austin); also Apollod. 3.15.4. Cf. also Chione daughter of Arktouros, carried off by Boreas and mother by him of the Hyperborean priests of Apollo, Hecataeus of Abdera FGrH 265 F 12, [Plut.] deflmni. 5.3. * Y i O u p o ~Psithyros (?)
Place of worship unknown. Hsych.
S.V.
+6upa: .. . ~ aijpoos i X6ljvqoiv 6vopa.
APPENDIX 1
207
Cult details. Ps. was also an epithet of Aphrodite and Eros in Athens, as p O u p a o r i \ ~of Hermes, Harp. S.V. pnbupiorii< 'Eppqq, Eust. Od. 1881.1 (on 20.8, from Paus. Att.); Ps. may have been worshipped in connexion with one or more of these deities. Cf. the hero Psithyros at Lindos; see Usener, KIeine Schriften 4.467-9 (= RhM 59 [1904] 623-4). *'Qpeibuia Oreithyia Place of worship. Boreas had an altar at the Ilissos near Agrai, where he was said to have carried off O., P1. Phaedr.. 229A. Very likely 0. was worshipped there also; they were both invoked by the Athenian fleet in extraordinary circumstances off Euboea, Hdt. 7.189. Cult details. (Festival with a banquet for Boreas, Hsych. S.V. popeaomi [popeaopoi].) The pair invoked for favourable winds, Hdt. loc. cit. Mythology. Daughter of Erechtheus (as always), wife of Boreas, Hdt. 7.189. Carried off by Boreas, either from beside the Ilissos or from the Areopagos, Plato loc. cit. Or she was sent by her father as kanephoros to Athena Polias and then carried off, Akousilaos FGrH 2 F 30. Mother of Chione (q.v.), Paus. 1.38.2, al.; and of Kleopatra, Zetes and Kalais, Apollod. 3.15.1-2. The rape is a popular subject for vase-painters; see Brommer, Gottersagen 1 1- 16. A R v 496.2 is the earliest example with names.
APPENDIX 2: THE TOMB OF OEDIPUS Contemporary, independent traditions placing the tomb at Kolonos and under the Areopagos are clearly not possible; we must make a choice, or reach a compromise solution. Most scholars have taken one of two points of view: that Sophocles is using poetic licence and inventing details, or that the Areopagos version is of later origin (it is attested only in Paus. 1.28.7 and Val. Max. 5.3.3) - both equally unprovable. An attempt to reconcile the two locations was made by Wordsworth (Athems arid Attica, ch. 30). According to t h i s view, which is supported by Frazer in his commentary on the Pausanias passage, the Sophoclean Oedipus on leaving the stage must be supposed to make towards the Acropolis area, there to die and to be ‘buried’ somewhere nearby. The ~ . a . s c x p p & ~b qs ~d ~is then the cave on the north side of the Areopagos, the 63qoEo~h p i i 9 o u ZE @Vi%jpCrZOlto be placed somewhere north of the Acropolis (Paus. I . I8.4), and the ~iUxh6ouAfipqzpos xpoodyliog x&p5- to be translated then as ‘hill in view of Demeter’ - is the Pnyx, looking towards the sanctuary of Demeter Chloe, called &&xh&lin an inscription of the first century (IG 111.191; this section not transcribed in IG 112 3892). The coincidence is striking; especially persuasive is the case of Demeter Chloe or Euchloos, for ‘whom there is no evidence at Kolonos. (The evidence could in any case only be literary, as the usual identitication of SkouzC with this hill is purely conjectural.) But there are difficulties in this view. The duplication of the EumenidedSemnai at both places is an awkward anomaly - at the play’s beginning Oedipus wanders unknowingly into a sanctuary of the Eumenides at Kolonos, while the Areopagos grave is also within the precinct of the Semnai. The Oopimos m%pos, if that is indeed the correct reading, also presents difficulties; surely this should be identifiable, if it is a feature in central Athens? Furthermore, the K O ~ T C X P ~ & K66ov TT~ x ~ l h ~ op&iYpoioi ’i~ yilikv 6ppL,opEvov ( 1590-I ) is obviously identical with the ~ ~ K O ~ O6665 U S of line 57, which the context shows to be at or very near to Kolonos; the scholiast on the former passage refers to Istros for the XCX~KO%V660s as a boundary near Kolonos (FCr-H 334 F 17). Despite the seductive likenesses in topography, then, it looks as though we must conclude that Sophocles means us to think of Oedipus’ mysterious disappearance and ‘burial’ as taking place somewhere in the neighbourhood of Kolonos. But the evidence for a connexion of Oedipus with Kolonos independent of Sophocles IS not really conclusive. E. Phoen. 1706-7 would. if genuine, establish the connexion, since the play was produced between 41 I and 409, roughly four years before OC was written and nine years before it was produced: ANT. xo6 zis (TE n6pyos X ~ 6 i 6 0 5xpoo&l$.roti: OIA. k p o Kohovos. ~ 6cbpcr19’inniou 6~00. But there are good reasons for believing these lines to be an interpolation, based on knowledge of Sophocles’ play (Fraenkel, Zu den Phoenissen des Ellripides (Munich 1963) 97-100 cf. Reeve, GRBS 13 [1972] 467-8). Also post-Sophoclean is the testimony of Androtion (FGrH 334 F 62). who has Oedipus making supplication at Kolonos, but at the otherwise unknown sanctuary of Demeter and Athena Poliouchos, not the Semnai; this may be independent tradition, or it may be simply a personal ‘correction’ of Sophocles based on knowledge of the local sanctuaries. Otherwise it is not until Aelius Aristides (46, 6xbp T&V ZEZZ&~WV, Dindorf 2 p. 230) that we find an unequivocal assertion that Oedipus was buried at Kolonos, and his source was surely Sophocles rather than local tradition. Even the inclusion of Oedipus at the heroon at Kolonos (Paus. 1.30.4) could conceivably have come about because of the fame of Sophocles’ play.
208
APPENDIX 2
209
The Areopagos version is not unassailable, either. It is not attested before the first century after Christ, and although Pausanias ( 1.28.7) demonstrates that there was a story explaining the presence of the bones, it is far from clear that this version was already current in the time of Sophocles. There is nothing inherently implausible in the suggestion of Carl Robert (Oidipus, Berlin 1915, 42-3) that the Areopagos story originates in the identification with Oedipus of the hero Hesychos, who received a 7cpo8up at the festival of the Semnai; this identification would itself be influenced by the play, in the close association of Oedipus with the Eumenides (cuppop&< cGv6qp’ Cpfjs, 46) and the stress on silence in the cult of the latter ( & ~ & ~ K T C O S , &cphvos,&hoyoqTO T&S E ~ ) ( P & ~ozopa ov cppovzi6os ~ E v T E ~30-3: , &nvo~a cpovOv yq6k yqrcuvhv Po+, 489). We are forced therefore to rely on probabilities, and here one’s choice can only be subjective. I am inclined to feel that there is a little too much evidence connecting Oedipus with Kolonos to be explained simply by the influence of Sophocles’ play. In particular the oracle cited by the scholiast on OC 57, which speaks of Boeotians coming against Kolonos Hippios (p. 51 n. 33), seems unlikely to have been inspired by the play: it makes no mention of Oedipus, but does supply some evidence for Athenian-Boeotian conflict in the Kolonos area. Any Theban defeat in such conflict could easily have been explained by the intervention of the Theban Oedipus on the side of the Athenians, even if there had been no cult of Oedipus in the area before.
APPENDIX 3: THE TRIBAL PRIESTHOOD OF ERECHTHEUS The prytany decree Ag. XV no. 98 (Erechtheis) shows that the priest of the eponymos was a man of Kekropis. This suggests that the situation in this tribe was similar to that i n Kekropis and Hippothontis; one priest served for both public and tribal cults, and he was selected on the old gentilician pattern. (A newly-established tribal priesthood would surely draw its candidates from within the tribe.) But there are complicating features; the cult of (Poseidon) Erechtheus was rather more conspicuous in the state than those of the other two heroes, and the priesthood was held by the prominent family of the Eteoboutadai. Further evidence confuses the picture somewhat. The chief difficulty is the fragmentary fourth-century inscription IG 112 1 146, where although restoration remains problematic (contrast Kirchner's text with that of Sokolowski, LSCG 31) it is clear that the tribe Erechtheis is somehow involved (line 6, [ q s cpuhfjc,] rfjc, 'Ep&x~Yqi[Goc,]). Thus the priest mentioned in line 3-4 ([rov . k p & a rov &&i] hdnxovza) is clearly the priest serving the tribe. This phrase does not, however, imply an annual term of office, and the mention of sortition does not contradict the testimony of [Plut.] Mor. 843F, although this passage has sometimes been adduced as a problem in the identification of the Eteoboutad and .the tribal priesthoods. In the literary text, dealing with the life of Lykourgos, we are told that Habron, haxhv 2~ TOG gvous -cilv kpo06vqv, surrendered the priesthood to his brother Lykophron. The irregularity of this surrender should not be a stumbling-block in our view of the normal procedure; as for Habron's becoming priest in the first place, the natural meaning of the Greek is 'having received the priesthood by sortition from among the eligible members of the genos'; it does not imply that he obtained it by strict inheritance from his father. Sortition is the most characteristic from of appointment of a gentilician priesthood, although the numbers of those eligible might not be large (see p. 71 n. 37). More intractable is the separation of two recipients of cult in lines 2-3: [ r h noo&.tFO]v~ KCC~ r01 'Epr[xd&i]. The official title was Poseidon Erechtheus, not Poseidon arid Erechtheus; this is confirmed by fifth-century usage (1G I2 580) and made explicit by Euripides (Austin, Nova fbagmeiita euripidea, Erectheus fr. 65.90ff.: Athena to Praxithea): 6i& T 6 I O & l W K O V 2p p&CfTllTcdkl t&6kalK&hEi)O 7C&plpOhOlolh d V O l s , K E K ~ T ~ ~ E T 6k C X TOG I KTCCVOVTOSO ~ ~ V E K C X oepvos nooe16hv h o p ' Enovopaop&vo< &orois ' E p q 6 ~ i 2p ) ~ cpovaioi pou66zois. For your husband I bid a sacred precinct be built with stone surrounding-walls in the middle of the city (acropolis), and because of his killer, Erechtheus will be named dread Poseidon by the citizens amidst sacrifice of bulls. TcOoEI
Otherwise it is not until the time of Hadrian that we find iepEos nooa68voS Ikiqoxou ~ a i ' E p q d & o < (IG 112 5058). Even in that inscription the K& may merely separate the two epithets; Pausanias, however, adopts a tradition which clearly regards Poseidon and Erechtheus as separate ( I .26.5). But this is very much later; for the classical period IG 112 1 146 is unique. For this reason and that outlined above, Kirchner, followed by Toepffer (AG 125-6) and Schlaifer ( H S C P 51 [1940] 255-6), supposed that the reference was to a separate tribal priesthood, unconnected with the Eteoboutadai. But these conclusions will not stand in the face of the prytany decree mentioned above.
210
APPENDIX 3
21 1
Instead of two different priests for the tribal and the state cults, what we may perhaps have is two different sacrifice customs and two different pictures of the recipient(s). Although ‘Poseidon Erechtheus’ features in an apparently private, early to mid fifth century dedication by two men of Erechtheis, it is apparent that the concept of Poseidon Erechtheus is already a difficult one in the 420’s. For Euripides, the Poseidon element is simply a name. Figures of this type may represent an early and hence anomalous stage in the hero’s development, their titles preserved in cult but enigmatic to the worshippers. The enigma may have led to changes in cults of a slightly different complexion. Loraux has pointed out the double significance of Erechtheus, as both the figure on the Acropolis, the autochthonous ancestor of all Athenians, and the tribal eponym, taking his place in the agora, one among ten (Enfunts, 53-7). This double nature is reflected not in a double priesthood, but in two different styles of cult complex. In the old state cult, there is one recipient, receiving a sacrifice more appropriate perhaps to god than to hero. In the tribal cult, it is much clearer that Erechtheus is a hero with a human past, an early king of Athens. He may perhaps be worshipped, as Pausanias says, in connexion with Poseidon, but he is not identified with Poseidon. Rather he would stand in a typical subordinate relation of hero to god, as among the other eponymoi, Pandion to Zeus. Hence ‘Poseidon and Erechtheus’ in the tribal cult, a concept which eventually comes to predominate even in the state cult.
