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Ilion  

Charles Brian Rose

Article

Publication History:

Published online:
24 February 2022
In
Oxford Classical Dictionary
The name of Ilion is generally applied to the site of Troy to designate the settlement in existence there following the end of the Bronze Age. After the destruction of Troy (VIIb2) in the mid-11th century bce, probably by an earthquake, a few of the buildings were repaired but the town was not systematically rebuilt as in earlier periods. Some of the Protogeometric pottery uncovered at the site is paralleled in mainland Greece, especially in and around Euboea, Phocis, and Macedonia, so Ilion was clearly still part of an Aegean trade network at this time.1The fortunes of the city began to rise again during the late 9th and early 8th centuries bce, when there was new construction in the West Sanctuary, a complex on the southwest side of the citadel mound. One of the ruined Late Bronze Age structures in the sanctuary was rebuilt with benches inside and out, as well as a stone base that may have supported a cult image (Figures 1 and 2).

Article

Delphi  

Michael C. Scott

Article

Publication History:

Published online:
07 March 2016
In
Oxford Classical Dictionary
The sanctuary of Delphi developed from the end of the 9th century bce into, by the early 6th century bce, one of the most important sanctuaries in ancient Greece. Home to the Delphic oracle, as well as the Pythian Games, it was populated on a regular basis by large numbers of people from across the ancient Mediterranean world. As a result it also became a place of frequent dedication (in the form of objects, statues, and treasuries) by those keen to demonstrate their achievements and renown. It was overseen, from the 6th century bce, by an amphictyonic council and the polis of Delphi. The sanctuary complex, spread over the side of Mount Parnassus, provided distinct spaces for the worship of several deities, most notably Apollo and Athena, alongside (from the 4th century bce) a gymnasium and stadium (and a hippodrome for chariot racing in the valley below) for the Pythian Games as well as, from slightly later, a stone theatre for musical and theatrical competitions. The sanctuary’s oracle and games continued through until the 4th century ce, with the sanctuary only being abandoned completely in the early 7th century ce and re-excavated in the late 19th century.

Article

Erichthonius (1), Athenian hero  

Adam Rappold

Article

Publication History:

Published online:
07 March 2016
In
Oxford Classical Dictionary
Erichthonius is one of the original, legendary kings of the Athenians. In his myth, he was born directly from the soil of Attica, after Hephaestus attempted to rape Athena, but instead cast his seed upon the ground. Athena conceals the child in a basket and entrusts the child to the daughters of Cecrops with a command to never look inside. Some (or all) of the daughters disobey this command and, in response, Athena forces them to jump off of the Acropolis. This sequence of events suggests that his existence was heavily tied to aitiologies of the cults and cult buildings of the Cecropides on the Acropolis, as well as the Arrhephoria ritual, which seemingly recreates this narrative sequence. As a king, he was thought to have created the Panathenaea festival. In general, although his earth-born origin means that he is sometimes connected to the development of Athenian autochthony in the 5th century bce, he is not particularly prominent in myth or cult.

Article

Erechtheus  

Adam Rappold

Article

Publication History:

Published online:
22 December 2015
In
Oxford Classical Dictionary

Erechtheus was both one of the ten tribal (phyle) heroes of Athens and a mythical founding king of the city. Originally born from the very land of Attica (gēgenēs / γηγενής), his myths served as a symbol of the developing concepts of autochthony, with his birth demonstrating that the Athenians were the original inhabitants of Attica, and of nationalism, with the Athenians referring to themselves as the “sons of Erechtheus.” His most important myth, as exemplified in Euripides’ fragmentary Erechtheus, has him sacrificing one of his daughters to preserve Athens from the armies of Eumolpus. As a cult figure, in the classical era, he was associated with the Athenian worship of Athena and Poseidon, his name sometimes functioning as an epithet of Poseidon, and he had a major cult in the Erechtheum on the Acropolis. The scholarship on Erechtheus has primarily been concerned with whether or not he was originally combined with another earth-born Athenian king, Erichthonius, albeit with inconclusive results.