The Parthenon Enigma (71 page)

121.
Meineck, “Embodied Space,” 3.

122.
T. Papathanasopoulos, “Το Ωδείο του Περικλή” (Ph.D. diss., University of Rethymnon, 1999); Kavvadias and Giannikapani,
South Slope
, 24; Hurwit,
Athenian Acropolis
, 216–17.

123. Kavvadias and Giannikapani,
South Slope
, 23; R. E. Townsend, “A Recently Discovered Capital from the Thrasyllos Monument,”
AJA
89 (1985): 676–80; G. Welter, “Das choregische Denkmal des Thrasyllos,”
AA
(1938): 33–68.

124.
J. Freely,
Strolling Through Athens, Fourteen Unforgettable Walks
(London: Tauris Parke, 2004), 41–42. For a photograph of the shrine with icons and offerings, see K. Glowacki,
http://www.stoa.org/athens/sites/southslope/index5.html
, photo: P17088.JPG.

125.
Kavvadias and Giannikapani,
South Slope
, 30–32; S. Aleshire,
The Athenian Asklepieion: The People, Their Dedications, and the Inventories
(Amsterdam: J. C. Gieben, 1989); J. Jensen,
Drømmenes rige: Votivreliefferne fra Asklepieion på sydskrænten af Athens Akropolis
(Aarhus: Aarhus Universitet, 2000); Hurwit,
Athenian Acropolis
, 219–21.

126.
Immerwahr,
Neolithic and Bronze Ages
, 3, 51–54; G. Zimmer,
Griechische Bronzegusswerkstätten: Zur Technologieentwicklung eines antiken Kunsthandwerkes
(Mainz: Philipp von Zabern, 1990), 62ff.; O. Pelon,
Tholoi, tumuli et cercles funéraires
(Paris: École Française d’Athènes, 1976), 79–80; N. Platon, “Εργασίες διαμορφώσεως και τακτοποιήσεως τού ἀρχαιολογικου χὠρου ’Ακροπὀλεως,”
ArchDelt
19 (1966): 32.

127.
IG
I
³
1064 (
SEG
17.10); Kavvadias and Giannikapani,
South Slope
, 29–30.

128.
Rosivach, “Autochthony”; Blok, “Gentrifying Genealogy.” See Herodotos,
Histories
7.161.

129.
Rosivach, “Autochthony.”

130.
Plato,
Menexenus
237b–c and 237d; see Pappas, “Autochthony in Plato’s
Menexenus
,” 66–80.

131.
Guy Smoot points out that the “g/k” alternation suggests non-Greek origins; scholia to Lykophron and Aeschylus have Ogyges as an Egyptian. Blok, “Gentrifying Genealogies,” 258, gives sources for Ogyges: Hellanikos of Lesbos,
FGrH
323a F 10; Philochoros,
FGrH
328 F 92; Apollodoros,
Library
3.14.

132.
Pausanias,
Description of Greece
9.5.1.

133.
Kretschmer, “Pelasger und Etrusker,” lays out the “kt,” “tt,” “tth” alternation in Attica/Aktaios and the attested “Ath-” form, which, like the others, is non-Greek.

134.
Hellanikos, F 10,
FHG
62 and 156.

135.
LIMC
4, s.v. “Erechtheus”;
LIMC
6, s.v. “Kekrops.”

136.
Blok, “Gentrifying Genealogies,” 258.

137.
Homer,
Iliad
2.546–48.

138.
Apollodoros,
Library
3.14.6.

139.
N. Loraux,
Born of the Earth: Myth and Politics in Athens
(Ithaca, N.Y.: Cornell University Press, 2000); Parker, “Myths of Early Athens”; M. Miller, “The Athenian Autochthonous Heroes from the Classical to the Hellenistic Period” (Ph.D. diss., Harvard University, 1983).

140.
Aeschylus,
Eumenides
243.

141.
Hesiod,
Theogony
929a; Apollodoros,
Library
3.144; Pausanias,
Description of Greece
1.14.6.

142.
Herodotos,
Histories
1.180.

143.
Apollodoros,
Library
1.20. See Deacy,
Athena
, 1–32; K. Sydinou, “The Relationship Between Zeus and Athena in the
Iliad
,” 15 (1986): 155–64.

144.
For the east pediment, see Pausanias,
Description of Greece
1.24.5; Palagia,
Pediments
, 18–39; Brommer,
Die Skulpturen der Parthenon-Giebel;
E. Berger,
Die Geburt der Athena im Ostgiebel des Parthenon
(Basel: Archäologischer Verlag, 1974), 18; Palagia, “First Among Equals.”

145.
Deacy,
Athena
, 41–43; S. Deacy, “Athena and Ares: War, Violence, and Warlike Deities,” in
War and Violence in Ancient Greece
, ed. H. van Wees (London: Duckworth, 2000), 185–98; A. Villing, “Athena as Ergane and Promachos: The Iconography of Athena in Archaic East Greece,” in Fisher and van Wees,
Archaic Greece
, 147–68.

146. Herodotos,
Histories
8.55; Isokrates,
Panathenaikos
193; scholia on Aelius Aristides,
Panathenaic Oration
40–44 (Lenz and Behr) = Dindorf 3.58–59 = Jebb, 106; Apollodoros,
Library
3.14.1. See Parker, “Myths of Early Athens,” 198n49.

147.
That this so-called sea spring must have offered sweet, potable water seems logical and likely; see R. Waterfield,
Athens: A History from Ancient Ideal to Modern City
(New York: Basic Books, 2004), 36.

148.
Flood myths also existed among the Indo-Europeans (in ancient India, for example), and the influence could have come from this direction as well. See G. Nagy, “The Epic Hero,” in
A Companion to Ancient Epic
, ed. J. M. Foley (Washington, D.C.: Center for Hellenic Studies, 2006), §60–62; also §44, §58, §59, §63–64.

149.
Ataç,
Mythology of Kingship
, 151.

150.
Hesiod,
Works and Days
109–201.

151.
Hesiod’s configuration of five ages is unusual in that most traditions, including that of India, have only four. Hesiod adds a Second Bronze Age, the Age of Heroes, which comprises a generation that is actually better than the one that preceded it, setting it apart from the model we find in the East. See J. G. Griffiths, “Archaeology and Hesiod’s Five Ages,”
Journal of the History of Ideas
17 (1956): 109–19; Nagy,
Pindar’s Homer
.

152.
Greek tradition differs from that of the ancient Near East in that we hear of many floods instead of one great deluge. Theresa Howard Carter’s review of the geological, geomorphological, and stratigraphic evidence for a great flood in Sumer (Eridu, Ur, and Warka) and throughout the Arabian Gulf points to a date of around 3500
B.C.;
see T. H. Carter, “The Tangible Evidence for the Earliest Dilmun,”
JCS
33 (1981): 210–23. I am greatly indebted to Dr. Carter for many helpful discussions of this material.

153.
Julius Africanus,
Chronography
, quoted in Eusebios,
Praeparatio evangelica
10.10.

154.
Translation: Waterfield,
Timaeus and Critias
, 109–10. Plato also references this flood in
Timaeus
25d: “Appalling earthquakes and floods appeared and in the course of a single, terrible day and night the whole fighting force of your city sank all at once beneath the earth.” Translation: Waterfield,
Timaeus and Critias
, 13–14.

155.
According to Plato,
Kritias
112a, the Egyptian priests at Saïs told Solon that the destruction of Atlantis was three floods earlier.

156.
According to Syncellus’s king list, Herodotos’s
Euterpe
, Ovid’s
Metamorphoses
, Apollodoros,
Library
1.47, and Proklos,
On Hesiod’s “Works and Days”
157–58. As M. L. West points out, Deukalion’s flood is something of a latecomer, not mentioned in Hesiod and not attested until the first half of the fifth century
B.C.
Epicharmos,
P.Oxy
2427 frag. 1; Pindar,
Olympian Ode
9.49. See West,
Hesiodic Catalogue of Women
, 55; West,
East Face of Helicon
, 489. Could the deluge of Deukalion, then, be an invention of the Athenians, a way to incorporate their own legendary royal succession into the larger flood myth?

157.
West,
Hesiodic Catalogue of Women
, 50–52; West,
East Face of Helicon
, 65–67, 166–67, 174–76, 377–81, and 490–93; López-Ruiz,
When the Gods Were Born
, 59; C. Penglase,
Greek Myths and Mesopotamia: Parallels and Influence in the Homeric Hymn
(New York: Routledge, 1994), 191.

158.
See West,
Indo-European Poetry and Myth;
West,
East Face of Helicon
, 166–67, 490–93, who points to Ziusudra of the
Eridu Genesis
(third millennium), Atrahasis of the
Epic of Atrahasis
(tablet 3, ca. 1647–1626
B.C.
), Utnapishtim of
The Epic of Gilgamesh
(ca. 1100
B.C.
), and Noah of the Bible’s book of Genesis (sixth–fifth century
B.C.
). See also W. G. Lambert and A. R. Millard,
Atrahasis: The Babylonian Story of the Flood
(Winona Lake, Ind.: Eisenbrauns, 1999); Q. Laessoe, “The Atrahasis Epic: A Babylonian History of Mankind,”
Biblioteca Orientalis
13 (1956): 90–102; J. H. Tigay,
The Evolution of the “Gilgamesh Epic”
(Philadelphia: University of Pennsylvania Press, 1982). The theme also appears in the Quran (sura 71), where an ark floats for seven days and nights.

159. For the three daughters of Deukalion, see West,
Hesiodic Catalogue of Women
, 51–53, 173, table 1.

160.
Pindar, frag. 76; Acts of the Apostles 17.22.

161.
Translation: Nehamas and Woodruff,
Phaedrus
, 86.

2 BEFORE THE PARTHENON

1.
I. Ridpath and W. Tirion,
Stars and Planets Guide
(Princeton, N.J.: Princeton University Press, 2007), 142–43; R. H. Allen,
Star Names: Their Lore and Meaning
(New York: Dover, 1963), 202; F. Boll and H. Gundel, “Sternbilder,” in
Ausführliches Lexikon der griechischen und römischen Mythologie
, ed. W. H. Roscher (Leipzig: B. G. Teubner, 1884), 6:821–24.

2.
Translation: M. Grant,
Myths of Hyginus
(Lawrence: University of Kansas Press, 1960).

3.
Pausanias,
Description of Greece
1.24.7.

4.
Herodotos,
Histories
8.41.2–3; Philostratos,
Imagines
2.17.6.

5.
Plutarch,
Life of Themistokles
10.1.

6.
Herodotos,
Histories
8.41. See H. B. Hawes, “The Riddle of the Erechtheum,” unpublished manuscript in the Smith College Archive (Amherst, Mass., 1935); H. B. Hawes, “The Ancient Temple of the Goddess on the Acropolis,”
AJA
40 (1936): 120–21; and full discussion in Lesk, “Erechtheion and Its Reception,” 40n5, 161–62, no. 487, 162n490, 329. N. Robertson, “Athena’s Shrines and Festivals,” in Neils,
Worshipping Athena
, 32–33, translates Thyechoos as “the watcher of the burnt offering.”

7.
Lesk, “Erechtheion and Its Reception,” 161–62.

8.
In Euripides’s
Erechtheus
F 370.71–74 Kannicht, the daughters of Erechtheus are catasterized as the Hyades/Hyakinthides. For full discussion of the catasterism of Erechtheus as Auriga and his daughters as the Hyades/Hyakinthides, see Boutsikas and Hannah, “Aitia, Astronomy, and the Timing of the Arrephoria,” especially 1–7.

9.
Scholia on Aelius Aristides,
Panathenaic Oration
362 (Lenz and Behr) = Dindorf 3.323 = Jebb 189, 4.

10.
Aristotle, frag. 637 Rose; scholia to Aelius Aristides,
Panathenaic Ora- tion
189.

11.
Ruggles,
Handbook of Archaeoastronomy and Ethnoastronomy
; Ruggles,
Archaeoastronomy and Ethnoastronomy;
J. Davidson, “Time and Greek Religion,” in Ogden,
Companion to Greek Religion
, 204–18; R. Hannah,
Greek and Roman Calendars: Constructions of Time in the Classical World
(London: Duckworth, 2005); Pasztor,
Archaeoastronomy
.

12.
Boutsikas, “Greek Temples and Rituals”; Boutsikas and Hannah, “Aitia, Astronomy, and the Timing of the Arrhēphoria”; Boutsikas and Hannah, “Ritual and the Cosmos”; Boutsikas, “Astronomical Evidence for the Timing of the Panathenaia”; E. Boutsikas and C. Ruggles, “Temples, Stars, and Ritual Landscapes: The Potential for Archaeoastronomy in Ancient Greece,”
AJA
115 (2011): 55–68; E. Boutsikas, “Placing Greek Temples: An Archaeoastronomical Study of the Orientation of Ancient Greek Religious Structures,”
Archaeoastronomy: The Journal of Astronomy in Culture
21 (2009): 4–16; E. Boutsikas, “The Cult of Artemis Orthia in Greece: A Case of Astronomical Observations?,” in
Lights and Shadows in Cultural Astronomy
, ed. M. P. Zedda and J. A. Belmonte (Isili: Associazione Archeofila Sarda, 2008); E. Boutsikas, “Orientation of Greek Temples: A Statistical Analysis,” in Pasztor,
Archaeoastronomy
, 19–23; Salt and Boutsikas, “When to Consult the Oracle at Delphi”; L. Vrettos, Λεξικό τελετών, εορτών και αγώνων των αρχαίων Ελλήνων (Athens: Ekdoseis Konidari, 1999).

13.
Such as Starry Night Pro and Stellarium.

14.
Boutsikas, “Greek Temples and Rituals,” examines the use of astronomical
observations as universal mechanisms of advance warning for Panhellenic religious events and how, in determining the proper time for the start for the celebrations at Delphi, the same event could look quite different when observed from the Attic horizon and when observed from elsewhere.