OF

THE GREEK STATES

BY

LEWIS RICHARD FARNELL

D.LITT., M.A., F.A.S.

FELLOW AND TUTOR OF EXETER COLLEGE

UNIVERSITY LECTURER IN CLASSICAL ARCHAEOLOGY

CORRESPONDING MEMBER OF THE IMPERIAL GERMAN ARCHAEOLOGICAL INSTITUTE

IN FIVE VOLUMES

VOL. IV

WITH ILLUSTRATIONS

OXFORD

AT THE CLARENDON PRESS

1907

CONTENTS OF VOL. IV

CHAPTER I.

PAGE

CULT OF POSEIDON

1-55

Ethnographic interest of the cult of Poseidon, I; comparative value of

cult, myth, and genealogies as evidence of early migrations, 1-3; portrait

of the god in Homer, Pindar, and the Attic poets, 4; cults of the maritime

god, 5; of the god of rivers, springs, and vegetation, Þvráλμuos, Poseidon

with Demeter, 5-7; the earthquake god, 'Evvoσiyaios, 'Aopáλelos,

Γαιήοχος, 7-8; social and political epithets, Πατριγένειος, Φράτριος at

Delphi, Πατήρ at Eleusis, Βασιλεὺς Πολιοῦχος and Γενέθλιος at Troezen

and Sparta, Awμarirns, Aaoiras, 9-10; Amphictyonic league of Kalaureia,

10; Poseidon 'Eλinávios, 10-11; no higher morality in Poseidon's

worship, little connexion with the arts or intellectual life, P. 'Enónτηs,

'Iarpós, 12-14; Poseidon "Immos, wide prevalence and great importance

of the cult, 14-26; cult of the horse-god in Thessaly and at Onchestos of

Boeotia, 15; "Inɩos in Attica and in the Isthmus, 'Inпокоúρios at Sparta,

the horse-god in Argolis, Arcadia, Elis, Achaia, 17-20; why was the horse

attached to Poseidon? 20-23; the cult probably originated among the

Minyans of Thessaly, the тavpoκabáva in the Thessalian ritual and else-

where, 23-26; traces of human sacrifice in Poseidon-worship, 26; the

Thessalian Minyans the chief Poseidon-worshippers, Poseidon at Delphi

probably of Thessalian origin, 26-29; Minyan strain in Boeotian cult,

probable association of Minyans with Ionians in the vicinity of Helikon,

29; Poseidon 'Exnámos the god of Helikon and of the Ionic confederacy,

traces of the Ionians in Boeotia, 29-32; the leading Poseidon-cults

Minyan-Ionic, 33; Theban worship, female ministration no proof of

gynaecocracy, the Aigeidai an Ionic clan, 32-35; meaning of Poseidon

Пarhp at Eleusis, probably = P. the ancestor from North Greece, 35, 38;

Minyan legend and cult in the Isthmus, Minyan influence at Kalaureia,

38-39; Ionic strain at Troezen, 40; Minyan worships in Laconia, 40-43;

in Messenia, Arcadia, Elis, 43-45; Ionic worships in Achaia, 45; no

aboriginal Dorian worship of Poseidon, 45-46; ethnography of the cult

in Attica, different views as to the relation of Poseidon and Erechtheus;

probably independent figures originally, Erechtheus a buried ancestor of

the pre-Ionic community, distinct in character from Poseidon, who

belongs mainly to the Ionic and partly to a Minyan migration,

47-55-

CHAPTER II.

PAGE

MONUMENTS OF POSEIDON-CULT

56-60

The religious art mainly deals with the sea-divinity, 56; monuments of

Φυτάλμιος, Ασφάλειος, Εδραῖος, 57 ; political monuments, 58-59; union

of the three brother-divinities, Poseidon with emblems of Zeus, 59-60.

THE IDEAL OF POSEIDON

CHAPTER III.

61-72

Archaic representations, 61-62; transitional types, vases of the fifth

century, 62-64; Pheidian work, Poseidon on the Parthenon, 64–65;

bronze-work, coins and vases of fourth century, 65-67; Poseidon with the

uplifted foot,? Lysippean, 67-69; Poseidon with traits of Zeus, 69; more

emotional types, 70-72.

REFERENCES FOR CHAPTERS I-III

73-97

APOLLO-CULTS

CHAPTER IV.

98-252

Apollo a typically Hellenic divinity, probably of 'Aryan' origin,

etymology of the name unsettled, 98-99; reminiscences of earliest

migrations of the cult from the north, Hyperborean legend examined, the

Hyperboreans no distinct people, but genuine Hellenic worshippers of

Apollo, Ahrens' explanation of the name the most probable, 100-104;

two Hyperborean routes, one by Tempe along the sacred way, one by

Dodona, probably routes of prehistoric Hellenic invasion, 104-106;

Delian cult probably later than Delphian, connexions of Delos with

Boeotia and the Attic tetrapolis, 106-108; Hyperborean offerings from

the Black Sea, тò 'Trepßepetaîov at Sestos, 108-109; relations between

Delos and Delphi, Delos becomes the goal of the offerings, 109-111;

Apollo in the earliest period the divinity of many different stocks, pre-

Dorian cults in the Peloponnese, A. Πυθαεύς, Κάρνειος, Λύκειος, 111-112;

traces of savagery in the earliest period, Apollo the Hunter and Cave-

dweller, 112-113; Apollo Aúkeos the wolf-god, the wolf in the legend

of the god, the Argive and Attic cults, early Hellenization of Lycia the

land of the wolf-god, 113-123; Apollo as pastoral deity, Nóμos,

Κερεάτας, ̓Αρισταῖος, Οπάων, 123-124; god of trees, Δαφνηφόρος, 124;

Amyclaean Apollo and Hyakinthos, 124-130; god of agriculture,

Σιτάλκας, Πορνόπιος, Ερυθίβιος, Ερσος, 130; Apollo Κάρνειος, 131-135 ;

solar character of Apollo accepted by many ancient and modern theorists,

but not aboriginal, evidence from ritual and cult-epithets, Pavaîos,

Αἰγλήτης, Ἑῷος, Ωρόλυτος, Προόψιος, Φοίβος, 136-143; solar worship in

Mycenaean period, 143-144; Apollo a maritime god, Naσiwτas, 'AKтaĴOS,

Δελφίνιος, 145-147; social and political cults, Οἰκιστής, Δωματίτης,

Κούρεος, 148 ; 'Αγυιεύς, 148-151; Apollo Ἐπικώμαιος, his relations with

the phratric organization, 152-153; Apollo Пaтрos at Athens, meaning

PAGE

and ethnographic importance of the title, 153-161; other Apollo-cults in

Attica, 158-159; political character of Apollo in general Greek religion,

the divine leader of migrations, 161-162; his worship in the Aeolic

settlements of Asia Minor, Apollo Zuveeús, Oépμos, 162–169; in Ionia,

Delos, Miletos, 169-173; in Dorian Hexapolis, Elis, Achaia, 173-175;

Apollo as war-god, 175-176; Apollo as god of law, his temple ènì

AeApivío associated with advance in the law concerning homicide, 176-

177; Apollo the protector of the enfranchised slave, 177-179; the

Delphic oracular cult, 179-218; early mantic tradition of Pytho, 180-182;

constitution of the Delphic Amphictyony, 182-185; legend of early

Cretan ministration, 185-186; ritual preliminary to the consultation,

186-187; position of the Pythoness, rules of purification, reasons for

selecting a woman as the organ of prophecy, 187-190; various kinds of

μAVTIKη in Greece, the Delphic of the ecstatic kind, but other and simpler

methods known there, 190-192; the position and influence of the "Oriol,

193-195; the oracle free on the whole from political ambition, 195-197;

the oracle a source of legislation, 197-199; as an emigration-agency,

prehistoric traces of a 'ver sacrum in Greece, 200-202; Delphic

influence on Greek religion, no Delphic propaganda except in behalf of

Dionysos, 202-206; Delphic regulation of Hero-worship, 206-208;

of human-sacrifice, 208-210; more advanced view of sacrifice at Delphi,

210; Delphic influence on Greek morality, 211-214; note on роμavтeía,

214; offshoots of the Pythian cult, at Asine, 215, Argos, Laconia, Troczen,

Megara, Athens, 216-218; Apolline oracles in Thessaly, 219, Abai, 219-

220, Boeotia, 220-222, Epiros, 222; oracle at Delos, 223; oracles on the

Aeolic coast, 223-224; oracle at Klaros, 224-226; at Branchidai, 226–

229; Lykian oracles, 229-231; conclusions drawn from the record of

Apolline divination, 231-232; Apollo the god of medicine, the medicinal

faculty associated with the oracular, 233-241 ; Παιών, 234-235 ; Μαλεάτας,

235-239; Apollo with Asklepios, 239; early Apolline medicine magical,

Epidaurian therapeutics mainly miraculous, but with a glimmering

of science, 239-241; Apollo the patron of the intellectual life, 241–243;

of the artistic, 243-244; his prophetic character probably the source

of his poetic, 244-246; characteristics of Apolline music, 246-252.

CHAPTER V.

APOLLINE RITUAL.

253-306

No Apolline mystery, animal offerings most frequent, but some bloodless

ritual, e.g. on 'the Holy' altar at Delos, 253-254; goat-sacrifice,

254-255; the wolf in his ritual, 255-256; the Sminthian ritual of the

mouse-god, 256-257; sacramental communion infrequent, 257-258, cf.

253; Apolline festivals in spring, summer, and autumn, the seventh day

sacred, 258-259; Laconian Karneia, 259-263; Hyakinthia, 264-267;

Attic Thargelia and human sacrifice, 268-284; Boeotian Daphnephoria

and sun-magic, 284-286; the Pyanopsia and the eiresione, 286-287; the

festivals and festal-calendar of Delos, 287-291; festivals of Delphi, the

Pythia, Theoxenia, Stepteria, 291-295; Apolline Katharsis, its methods

and influence on law and morality, 295-306.