Αρριανός , Αλεξάνδρου Ανάβασις

 

 

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Ο βασιλιάς Αλέξανδρος αφιέρωσε το ναό στην Αθηνά Πολιάδα ( Πριήνη, Μ. Ασία )

Λονδίνο , Βρετανικό Μουσείο.

 

Αρριανός  , Αλεξάνδρου Ανάβασις , Ι .II

Ταῦτα δὲ  διαπραξάμενος  ἐπανῆλθεν  εἰς  Μακεδονίαν. καὶ  τῷ τε Διὶ  τῷ  Ὀλυμπίῳ  τὴν θυσίαν τὴν ἀπ’ Ἀρχελάου ἔτι καθεστῶσαν ἔθυσε καὶ τὸν ἀγῶνα ἐν Αἰγαῖς  διέθηκε τὰ Ὀλύμπια. οἱ δὲ καὶ ταῖς Μούσαις λέγουσιν ὅτι ἀγῶνα ἐποίησε. καὶ ἐν τούτῳ ἀγγέλλεται τὸ Ὀρφέως  τοῦ Οἰάγρου τοῦ Θρᾳκὸς ἄγαλμα τὸ ἐν Πιερίδι ἱδρῶσαι ξυνεχῶς. καὶ ἄλλοι  ἄλλα ἐπεθείαζον τῶν μάντεων, Ἀρίστανδρος δέ, ἀνὴρ  Τελμισσεύς, μάντις, θαῤῥεῖν  ἐκέλευσεν Ἀλέξανδρον. δηλοῦσθαι γὰρ, ὅτι ποιηταῖς ἐπῶν τε καὶ μελῶν καὶ ὅσοι ἀμφὶ ᾠδὴν ἔχουσι πολὺς πόνος ἔσται ποιεῖν τε καὶ ἄδειν Ἀλέξανδρον καὶ τὰ Ἀλεξάνδρου ἔργα. Ἅμα δὲ τῷ ἦρι ἀρχομένῳ ἐξελαύνει ἐφ’ Ἑλλησπόντου, τὰ μὲν κατὰ Μακεδονίαν τε καὶ τοὺς Ἕλληνας Ἀντιπάτρῳ ἐπιτρέψας, αὐτὸς δὲ ἄγων πεζοὺς μὲν σὺν ψιλοῖς τε καὶ τοξόταις οὐ πολλῷ πλείους τῶν τρισμυρίων, ἱππέας δὲ ὑπὲρ τοὺς πεντακισχιλίους. ἦν δὲ αὐτῷ ὁ στόλος παρὰ τὴν λίμνην τὴν Κερκινῖτιν ὡς ἐπ’ Ἀμφίπολιν καὶ τοῦ Στρυμόνος ποταμοῦ τὰς ἐκβολάς. διαβὰς δὲ τὸν Στρυμόνα παρήμειβε τὸ Πάγγαιον ὄρος τὴν ὡς ἐπ’ Ἄβδηρα καὶ Μαρώνειαν, πόλεις Ἑλληνίδας ἐπὶ θαλάσσῃ ᾠκισμένας. ἔνθεν δὲ ἐπὶ τὸν Ἕβρον ποταμὸν ἀφικόμενος διαβαίνει καὶ τὸν Ἕβρον εὐπετῶς. ἐκεῖθεν δὲ διὰ τῆς Παιτικῆς ἐπὶ τὸν Μέλανα ποταμὸν ἔρχεται. διαβὰς δὲ καὶ τὸν Μέλανα ἐς Σηστὸν ἀφικνεῖται ἐν εἴκοσι ταῖς πάσαις ἡμέραις ἀπὸ τῆς οἴκοθεν ἐξορμήσεως. ἐλθὼν δὲ ἐς Ἐλαιοῦντα θύει Πρωτεσιλάῳ ἐπὶ τῷ τάφῳ τοῦ Πρωτεσιλάου, ὅτι καὶ Πρωτεσίλαος πρῶτος ἐδόκει ἐκβῆναι ἐς τὴν Ἀσίαν τῶν Ἑλλήνων τῶν ἅμα Ἀγαμέμνονι ἐς Ἴλιον στρατευσάντων. καὶ ὁ νοῦς τῆς θυσίας ἦν ἐπιτυχεστέραν οἷ γενέσθαι ἢ Πρωτεσιλάῳ τὴν ἀπόβασιν. Παρμενίων μὲν δὴ τῶν τε πεζῶν τοὺς πολλοὺς καὶ τὴν ἵππον διαβιβάσαι ἐτάχθη ἐκ Σηστοῦ ἐς Ἄβυδον. καὶ διέβησαν τριήρεσι μὲν ἑκατὸν καὶ ἑξήκοντα πλοίοις δὲ ἄλλοις πολλοῖς στρογγύλοις. Ἀλέξανδρον δὲ ἐξ Ἐλαιοῦντος ἐς τὸν Ἀχαιῶν λιμένα κατᾶραι ὁ πλείων λόγος κατέχει, καὶ αὐτόν τε κυβερνῶντα τὴν στρατηγίδα ναῦν διαβάλλειν καὶ, ἐπειδὴ κατὰ μέσον τὸν πόρον τοῦ Ἑλλησπόντου ἐγένετο, σφάξαντα ταῦρον τῷ Ποσειδῶνι καὶ Νηρηίσι σπένδειν ἐκ χρυσῆς φιάλης ἐς τὸν πόντον. λέγουσι δὲ καὶ πρῶτον ἐκ τῆς νεὼς σὺν τοῖς ὅπλοις ἐκβῆναι αὐτὸν ἐς τὴν γῆν τὴν Ἀσίαν καὶ βωμοὺς ἱδρύσασθαι ὅθεν τε ἐστάλη ἐκ τῆς Εὐρώπης καὶ ὅπου ἐξέβη τῆς Ἀσίας Διὸς ἀποβατηρίου καὶ Ἀθηνᾶς καὶ Ἡρακλέους. ἀνελθόντα δὲ ἐς Ἴλιον τῇ τε Ἀθηνᾷ θῦσαι τῇ Ἰλιάδι, καὶ τὴν πανοπλίαν τὴν αὑτοῦ ἀναθεῖναι ἐς τὸν νεών, καὶ καθελεῖν ἀντὶ ταύτης τῶν ἱερῶν τινα ὅπλων ἔτι ἐκ τοῦ Τρωικοῦ ἔργου σωζόμενα. καὶ ταῦτα λέγουσιν ὅτι οἱ ὑπασπισταὶ ἔφερον πρὸ αὐτοῦ ἐς τὰς μάχας. θῦσαι δὲ αὐτὸν καὶ Πριάμῳ ἐπὶ τοῦ βωμοῦ τοῦ Διὸς τοῦ Ἑρκείου λόγος κατέχει, μῆνιν Πριάμου παραιτούμενον τῷ Νεοπτολέμου γένει, ὃ δὴ ἐς αὐτὸν καθῆκεν.

 

Μετάφραση  Γ. Α. Ράπτης

Αφού έκανε αυτά, επανήλθε στη Μακεδονία, και στον Ολύμπιο Δία πρόσφερε τη θυσία την καθιερωμένη από την εποχή του Αρχελάου και διοργάνωσε και τους αθλητικούς αγώνες στις Αιγές , τα Ολύμπια, άλλοι καταγράφουν ότι διοργάνωσε και αγώνες προς τιμή των Μουσών. Και στη διάρκεια τους του αναγγέλεται ότι το άγαλμα του Ορφέα, του γιού του Οιάγρου του Θράκα, στην Πιερία ίδρωνε συνέχεια. Μερικοί από τους μάντεις άλλα προφήτευαν , ο Αρίστανδρος όμως από την Τελμισσό , ο μάντης συμβούλεψε τον Αλέξανδρο να έχει θάρρος, γιατί προμήνυε ότι θα χρειαζόταν μεγάλος κόπος για τους επικούς ποιητές και τους λυρικούς και όσους ασχολούνται με τις ωδές να συνθέσουν και να υμνήσουν τον Αλέξανδρο και τα κατορθώματα του Αλεξάνδρου. Με την έναρξη της άνοιξης εξορμά προς τον Ελλήσποντο, αφού πρώτα ανέθεσε στον Αντίπατρο της διοίκηση της Μακεδονίας και της άλλης Ελλάδας, οδηγώντας o ίδιος πεζικό μαζί με ελαφρά οπλισμένους και τοξότες όχι πολύ περισσότερους από τριάντα χιλιάδες και ιππικό περίπου πέντε χιλιάδες. Ακολούθησε το δρόμο κοντά στη λίμνη Κερκινίτιδα με κατεύθυνση προς την Αμφίπολη και τις εκβολές του Στρυμόνα ποταμού. Κι αφού πέρασε το Στρυμόνα παρέκαμψε το Πάγγαιο όρος κατευθυνόμενος προς τα Άβδηρα και τη Μαρώνεια, ελληνικές παραθαλάσσιες πόλεις. Από κει έφτασε στον Έβρο ποταμό και περνάει και τον Έβρο εύκολα. Από κει μέσω Παιτικής φτάνει στο Μέλανα ποταμό. Κι αφού πέρασε και το Μέλανα φτάνει στη Σηστό σε είκοσι συνολικά μέρες από τη μέρα που ξεκίνησε από την πατρίδα του. Κι όταν έφτασε στην Ελαιούντα, θυσιάζει προς τιμή του Πρωτεσίλαου πάνω στον τάφο του Πρωτεσίλαου, διότι και ο Πρωτεσίλαος πιστευόταν ότι πρώτος από τους Έλληνες αποβιβάστηκε στην Ασία από το στρατό που μαζί με τον Αγαμέμνονα εξεστράτευσε στο Ίλιο. Το νόημα της θυσίας ήταν να του αποβεί ευτυχέστερη απ’ ό,τι στον Πρωτεσίλαο η απόβαση. Ο Παρμενίωνας πήρε εντολή να διαβάσει το μεγαλύτερο τμήμα του πεζικού και το ιππικό από την Σηστό στην Άβυδο, και πέρασαν απέναντι με εκατόν εξήντα τριήρεις και άλλα πολλά φορτηγά πλοία. Η παράδοση με έμφαση αναφέρει ότι ο Αλέξανδρος από την Ελαιούντα κατέπλευσε στο λιμάνι των Αχαιών και διέσχιζε τον κόλπο κυβερνώντας ο ίδιος τη ναυαρχίδα και , όταν έφτασε στο μέσο του Ελλησπόντου, αφού έσφαξε ταύρο προς τιμή του Ποσειδώνα και των Νηρηίδων, έκανε σπονδή από χρυσή φιάλη στη θάλασσα. Γράφουν ακόμη ότι πρώτος αποβιβάστηκε από το πλοίο ένοπλος ο ίδιος στην Ασιατική γη και έστησε βωμούς και εκεί απ’ όπου ξεκίνησε από την Ευρωπαϊκή ακτή και εκεί όπου αποβιβάστηκε στην Ασία προς τιμή του Δία , του προστάτη των αποβάσεων, και της Αθηνάς και του Ηρακλή. Κι όταν ανέβηκε στο Ίλιο, θυσίασε και προς τιμή της Αθηνάς Ιλιάδας και αφιέρωσε την πανοπλία του στο ναό και ξεκρέμασε και πήρε μαζί του αντί για αυτή μερικά από τα όπλα που διασώζονταν από τον Τρωικό πόλεμο. Γράφουν ακόμη ότι αυτά τα κρατούσαν οι υπασπιστές του μπροστά του στις μάχες. Υπάρχει επιπλέον η φήμη ότι αυτός ο ίδιος θυσίασε και προς τιμή του Πριάμου στο βωμό του Δία του Ερκείου ζητώντας να εξευμενίσει την οργή του Πριάμου εναντίον του γένους του Νεοπτολέμου , που έφτανε ως γνωστόν μέχρι τον ίδιο.

 

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Ράπτης, Γ (2004), Αρριανός , Αλεξάνδρου Ανάβασις , Βιβλία Ι , ΙΙ , Θεσσαλονίκη : εκδόσεις Ζήτρος

ΤΑ ΜΑΓΙΑ ΤΗΣ ΦΙΛΑΣ

ΤΑ ΜΑΓΙΑ ΤΗΣ ΦΙΛΑΣ

ή περί της Μακεδονικής διαλέκτου)

γράφει ο Παναγιώτης Γκογκίδης

Το πρόβλημα της γλώσσας των Μακεδόνων απασχολεί τους ειδικούς (και όχι μόνον αυτούς) πάνω από εκατό χρόνια τώρα. Τη συζήτηση του θέματος ξεκίνησαν Γερμανοί κυρίως γλωσσολόγοι και ιστορικοί, από το 19ο αιώνα. Αρχικά, αυτοί που διατύπωσαν αντιρρήσεις για την ελληνικότητα της ήταν οι Κ. Ο Muller, G. Meyer και F. Blass και αργότερα οι Ρ. Kretchmer, Α. Debrunner, Α. Thumb, Μ. Vasmer και άλλοι. Υποστηριχτές της ελληνικότητας της Μακεδoνικής ήταν εξαρχής οι Ο. Hoffman, F. Sturtz, Ο. Abel, Α. Fick, και ο θεμελιωτής της ελληνικής γλωσσολογίας Γ. Χατζηδάκις (1). Επειδή όμως ανέκαθεν γλώσσα και συνείδηση προσδιόριζαν την εθνική ταυτότητα, μπήκαν στην, αρχικά επιστημονική, συζήτηση και οι απολογητές του πανσλαβισμού, των οποίων τα σχέδια πολύ θα εξυπηρετούνταν από μια ενδεχόμενη αμφισβήτηση της ελληνικότητας των αρχαίων Μακεδόνων. Όπως υπογραμμίζει ο Γ. Μπαμπινιώτης «…η γλώσσα των αρχαίων Μακεδόνων αποτέλεσε την «αιχμή του δόρατος» με την οποία επλήγη παλαιότερα η ελληνικότητα της Μακεδονίας» (2). Πρώτοι, λοιπόν, μπαίνουν στο χορό οι Βούλγαροι Kazarov και Beschevliev και μετά το 1944 κάποιοι Σκοπιανοί, οι οποίοι αναμασούν τις ξεπερασμένες πια θεωρίες των Βουλγάρων αδελφών τους, όπως και του Φαλμεράυερ, φυσικά.

Είναι βέβαια αλήθεια ότι από την αρχαία μακεδονική διάλεκτο διασώθηκε ελάχιστος μόνο αριθμός λέξεων, περί τις 350, από τις οποίες οι 200 είναι ανθρωπωνύμια, όπως Αμύντας, Αλκέτας, Αρχέλαος, Φιλώτας, Λάγος, Εύδαμος, Μαχάτας, Βερενίκη, Θεσσαλονίκη (όλα ελληνικά), και οι υπόλοιπες κοινά ονόματα, όπως ακρουνοί, κάραβος, κεβαλά, πεζέταιρος, νικάτωρ, αβρούτες, άβαγνα (στη συντριπτική τους πλειοψηφία ελληνικές λέξεις και αυτές), κι αυτό χάρις στη μανία του λεξικογράφου του 5ου αι. μ.Χ., Ησύχιου, να συγκεντρώνει σπάνιες, ιδιωματικές λέξεις (τις «γλώσσες» όπως τις ονομάζει) από διάφορες ελληνικές διαλέκτους, επειδή ακριβώς διέφεραν στη μορφή ή τη σημασία τους από αυτές της, κοινής τότε, αττικής διαλέκτου. Κύρια πηγή του Ησύχιου, όσον αφορά τις μακεδονικές λέξεις, είναι ο Μακεδόνας Αμερίας (3ος αι. π.Χ.) (3). Για παράδειγμα, το λουλούδι μαργαρίτα στη διάλεκτο του γράφοντος (4) το λέμε «αντριάδα» (από το «αγία Τριάδα» > αϊ-Τριάδα > αντριάδα), επειδή ανθίζει κάπου σ’ αυτήν τη γιορτή, ενώ τη νεράιδα τη λέμε «σαμοντίβα» (πιθανότατα σλαβική λέξη, λόγω της συμβίωσης επί αρκετούς αιώνες με τους Βουλγάρους) και τη λεύκα «καβάκι» (από την τουρκική, για παρόμοιους λόγους). Οι λέξεις αυτές θα ενδιέφεραν τον Ησύχιο. Μερικές από τις μακεδονικές λέξεις που διασώζει ο λεξικογράφος αυτός είναι αμφίβολης ρίζας, ωστόσο στη συντριπτική τους πλειοψηφία αποδείχνονται ελληνικές. Οι λέξεις άβαγνα (ρόδα), σάρισσα (μακρύ δόρυ), καυσία (καπέλο), για παράδειγμα, που θεωρούνταν ξένης ρίζας, ετυμολογήθηκαν από τις αβός (φρέσκος), σαίρω (σαρώνω) και καύσων, αντίστοιχα. Σχετικά πρόσφατα ο γλωσσολόγος Α. Θαβώρης ετυμολόγησε από τα ελληνικά δύο ακόμα από αυτές τις θεωρούμενες σκοτεινής ρίζας μακεδονικές λέξεις. Είναι οι λέξεις δ ρ ή γ ε ς («στρουθοί Μακεδόνες» κατά τον Ησύχιο, δηλαδή έτσι λένε τα σπουργίτια οι Μακεδόνες) και Βλουρείτις (Aρτεμις) (5). Πέρα όμως από την ελληνικότητα αυτών των λέξεων, το γεγονός και μόνο ότι η Μακεδονική «συνυπάρχει, συγκρίνεται και συνεξετάζεται με όλες τις άλλες ελληνικές διαλέκτους (Λακωνική, Κρητική, Κυπριακή, Θεσσαλική, Αιολική, Παμφυλιακή)», όπως εύστοχα παρατηρεί ο Μπαμπινιώτης (Μπαμπιν. σ.163), και καμιά άλλη μη ελληνική διάλεκτος (ή γλώσσα) δεν περιλαμβάνεται στο συγκεκριμένο λεξικό, αποδείχνει τα αυτονόητα.

Η νεότερη, εξάλλου, ανασκαφική έρευνα, στο χώρο της Μακεδονίας, έφερε στο φως νέο γλωσσολογικό υλικό, όπως 75 νέα κύρια ονόματα απλών ανθρώπων, που βρέθηκαν από το Μανόλη Ανδρόνικο σε επιτύμβιες στήλες της Βεργίνας. Τα 74 είναι ελληνικά και μόνο ένα είναι θρακικής ρίζας (Αμάδοκος). Σε μια από αυτές τις στήλες αναφέρονται με τη σειρά τα ονόματα: Κλεώνυμος Ακύλου, Άδυμος Κλεωνύμου, Πευκόλαος Αδύμου και Κρινώ Αδύμου (6). Έχουμε, με άλλα λόγια, τέσσερις διαδοχικές γενιές μιας οικογένειας. Αν δεχτούμε τη χρονολόγηση των ειδικών που την τοποθετούν περίπου στο 330 π.Χ. και υπολογίσουμε από 30 ως 40 χρόνια την κάθε γενιά, τότε οι Μακεδόνες από τις αρχές του 5ου αι. φέρουν σχεδόν αποκλειστικά ελληνικά ονόματα.

Αυτό βέβαια δεν αποτρέπει ακόμη ορισμένους ιστορικούς και άλλους να εξακολουθούν να αμφισβητούν την ελληνικότητα των Μακεδόνων και να ζητούν ένα κείμενο στη μακεδονική διάλεκτο, πέρα από τα ανθρωπωνύμια τα τοπωνύμια, τα ονόματα των μηνών και λοιπά, τα οποία, όπως διατείνονται, μπορεί να είναι ελληνικές επιδράσεις. Αυτά υποστήριξε λίγο πολύ και ένας από τους κύριους αντιρρησίες της ελληνικής καταγωγής των Μακεδόνων, ο ιστορικός Eugene Borza από το πανεπιστήμιο της Πενσυλβανίας των Η.Π.Α., το 1994, στο Συνέδριο του Αυστραλιανού Ινστιτούτου Μακεδονικών Σπουδών, για την αρχαία Μακεδονία. Η όλη στάση του επιστήμονα αυτού στο «πρόβλημα» της καταγωγής των Μακεδόνων φανερώνει ένα στείρο αγνωστικισμό. Ίσως, λέει, να ήταν Έλληνες αλλά δεν έχουμε αποδείξεις, θεωρεί όλα τα παραπάνω στοιχεία αμφισβητήσιμα και κάνει ό,τι μπορεί για να τα αποδυναμώσει. Σ’ ένα βιβλίο του για το θέμα αυτό ονομάζει «μακεδονική προπαγάνδα» το μύθο των τριών πριγκίπων (Περδίκα, Γαυάνη και Αέροπου), που θέλει να έλκουν αυτοί την καταγωγή τους από το ΄Αργος της Πελοποννήσου (7).

Στο ίδιο, ωστόσο, Συνέδριο, το οποίο είχε λάβει χώρα στη Μελβούρνη, βρισκόταν και ο αρχαιολόγος Γιάννης Ακαμάτης που διενεργούσε εκείνο τον καιρό ανασκαφές στο νεκροταφείο της αρχαίας Πέλλας. Ο νεαρός επιστήμονας από την Ελλάδα πρόβαλε στη μεγάλη οθόνη της αίθουσας του Συνεδρίου, κατά τη διάρκεια της εισήγησής του, μια επιγραφή εννέα γραμμών για δυο – τρία δευτερόλεπτα μόνο (επειδή, δεν είχε ακόμα εκδοθεί), η οποία, όπως είπε, είχε βρεθεί σε έναν τάφο της αρχαίας Πέλλας και ήταν γραμμένη σε δωρική διάλεκτο. Όταν αργότερα εκδόθηκαν τα πρακτικά του παραπάνω Συνεδρίου, με έκπληξη διαβάσαμε σε μια υποσημείωση της εισήγησης του αμερικανού πανεπιστημιακού ότι ο Γ. Ακαμάτης είχε προβάλει έναν κατάδεσμο από την Πέλλα, που όμως ήταν γραμμένος σε κοινή ελληνική (Standard Greek), δηλαδή σε αττική διάλεκτο (8). Το γεγονός αυτό μας ανάγκασε να γράψουμε σχετικά στον κ. Ακαμάτη, ο οποίος μας έστειλε φωτογραφία και το κείμενο του περίφημου καταδέσμου (9).

Πρόκειται για ένα μολύβδινο φύλλο διαστάσεων 20 Χ 5 εκ. που πάνω του είναι χαραγμένα με αιχμηρό εργαλείο σε εννέα στίχους, όπως είπαμε (10), τα μαγικά λόγια κάποιας Μακεδόνισσας, της Φίλας (πιθανότατα), με τα οποία ήθελε να «δέσει» τον εραστή της να μην την εγκαταλείψει (11). Το κείμενο, που χρονολογείται γύρω στο 320 π. Χ., είχε τοποθετηθεί, τυλιγμένο σφιχτά, στον τάφο κάποιου Μάκρωνα, άπου και βρέθηκε από την αρχαιολογική σκαπάνη και λέει τα εξής:

1. [Θετί]μας και Διονυσοφώντος το τέλος και τον γάμον καταγράφω και ταν αλλάν πασάν γυ-

2. [ναικ]ών και χηράν και παρθένων, μάλιστα δε Θετίμας, και παρκαττίθεμαι Μάκρωνι και

3. [τοις]δαίμοσι, και οπόκα εγώ ταύτα διελ<ί>ξαιμι και αναγνοίην πάλ<L>ιν ανορ<ύ>ξασα

4. [τόκα]γάμαι Διονυσοφώντα, πρότερον δε μη μη γαρ λάβοι άλλαν γυναίκα αλλ’ εμέ,

5. [εμέ δ]έ συνκαταγηράσαι Διονυσοφώντι και μηδεμίαν άλλαν, ικέτις υμώ<ν> γίνο-

6. [μαι, Φίλ]αν οικτίρετε δαίμονες φίλ[ο]ι, ΔΑΓΙΝΑΓΑΡΙΜΕ φίλων πάντων και έρημα, αλλά

7. [….]α φυλάσσετε εμίν ό[π]ως μη γίνεται τα[ύ]τα και κακά κακώς Θετίμα απόληται.

8. [….]ΑΛ[-].ΥΝΜ .. ΕΣΠΛΗΝ εμός, εμέ δε [ε]υ[δ]αίμονα και μακαρίαν γενέσται.

9. [-]ΤΟ[.].[-].[..]..Ε.Ε.Ω[?]Α.[.]Ε..ΜΕΓΕ [-]

Σε κάπως ελεύθερη νεοελληνική απόδοση (από τον καθηγητή Βουτυρά) το κείμενο λέει:

«Της Θετίμας και του Διονυσοφώντα τον επίσημο γάμο τον δένω με μάγια γραμμένα και όλων των άλλων γυναικών το γάμο, όσες είναι χήρες ή παρθένοι, ιδιαίτερα όμως της Θετίμας, και αποθέτω τα μάγια στο Μάκρωνα και στους δαίμονες, και αν ποτέ εγώ ξεθάψω και ξετυλίξω και διαβάσω τούτα τα λόγια, τότε να παντρευτεί ο Διονυσοφών και όχι πριν, γιατί δε θέλω να πάρει άλλη γυναίκα από εμένα, αλλά εγώ να γεράσω μαζί με τον Διονυσοφώντα και καμμιά άλλη. Σας ικετεύω, δαίμονες, λυπηθείτε [τη Φίλα] (το όνομα της γυναίκας που κάνει τα μάγια πρέπει να αναφερόταν στο σημείο αυτό. Δεν σώζεται αλλά ήταν σίγουρα σύντομο και τελείωνε σε -α), γιατί είμαι αβοήθητη και με έχουν εγκαταλείψει όλοι οι φίλοι. Φυλάξετε λοιπόν το γράμμα τούτο για να μην μου συμβούν αυτά και για να χαθεί κακήν κακώς η Θετίμα. [Κάνετε να τη βρουν αυτή όλα τα κακά] (το κείμενο σώζεται εδώ πολύ αποσπασματικά), εγώ όμως να γίνω ευτυχισμένη».

Είναι φανερό βέβαια με την πρώτη ματιά, ότι έχουμε να κάνουμε με κάποια διάλεκτο που διαφέρει από την αττικοϊωνική. Αυτή «ανήκει σίγουρα», επισημαίνει ο καθηγητής Βουτυράς, «στην ευρύτερη ομάδα των δωρικών διαλέκτων. Δεν πρόκειται βέβαια για αμιγή αλλά για «κεκραμένη» (μικτή) διάλεκτο, που έχει δεχτεί την επίδραση της αττικής, όπως όλες οι τοπικές διάλεκτοι του καιρού εκείνου, κυρίως στη σύνταξη, λιγότερο στη μορφολογία (γραμματική) και ακόμα πιο λίγο στη φωνητική». Οι αρχαίοι γραμματικοί χρησιμοποιούσαν γι’ αυτήν τον όρο «νέα δωρίς διάλεκτος».

Σύμφωνα πάντα με τη μελέτη του Εμμ. Βουτυρά, δύο είναι τα φωνητικά χαρακτηριστικά που διαχωρίζουν αυτήν τη διάλεκτο από την αττικοϊωνική ομάδα:

α) Η διατήρηση του μακρού α, το οποίο δεν τρέπεται σε η (π.χ. άλλαν αντί άλλην, ερήμα αντί ερήμη, κακά αντί κακή κ.α.).

β) Η συναίρεση του α με το ο ή ω δίνει πάντα μακρό α και όχι ω (π.χ. πασάων>πασάν (ιων. πασέων>πασών), αλλάων>αλλάν αντί άλλων, χηράων>χηράν αντί χηρών).

Τρία επί πλέον στοιχεία εντάσσουν τη διάλεκτο αυτή στις δωρικές, σύμφωνα πάντα με τον ίδιο μελετητή:

α) η δοτική της προσωπικής αντωνυμίας εμίν (αντί εμοί), που απαντά στις περισσότερες δωρικές διαλέκτους.

β) τα χρονικά επιρρήματα σε -κα (οπόκα, τόκα αντί οπότε, τότε) που απαντούν σε όλες σχεδόν τις δωρικές διαλέκτους καθώς και στη Βοιωτική.

γ) Η αποκοπή, που αν και συχνό φαινόμενο στις παραπάνω διαλέκτους, εδώ περιορίζεται στις προθέσεις παρά και κατά (παρκαττίθεμαι αντί παρακατατίθεμαι). Αυτό το τρίτο στοιχείο, δηλαδή η περιορισμένη χρήση της αποκοπής, απαντά σε λίγες μόνο από τις δωρικές διαλέκτους, ιδιαίτερα στις βορειοδυτικές (Ηπείρου). Ένα τέταρτο στοιχείο, αν δεν είναι ορθογραφικό λάθος, που συνδέει το κείμενο της Πέλλας με τις βορειοδυτικές διαλέκτους είναι η χρήση του συμφωνικού συμπλέγματος στ στη θέση του σθ στο απαρέμφατο γενέσται (στ.8).

Δωρικό στοιχείο είναι πιθανότατα και η έκφραση «το τέλος και τον γάμον» (στ.1). Ο Καθηγ. Βουτυράς σημειώνει ότι «ο Αλεξανδρινός γραμματικός Άρειος Δίδυμος (σύγχρονος του Αυγούστου) αναφέρει ότι οι Δωριείς χρησιμοποιούσαν τη λέξη «τέλος» για να δηλώσουν το γάμο (Στοβαίος 11 45)».

Εύκολα λοιπόν συμπεραίνεται, ότι το διαλεκτικό αυτό κείμενο της Πέλλας αποτελεί δείγμα μιας δωρικής, πιθανότατα βορειοδυτικής, διαλέκτου. Η επίδραση της αττικής στη διάλεκτο αυτή είναι φυσική στα μέσα του 4^ου αιώνα προς όφελος της πρώτης, η οποία είναι η γλώσσα της επιστήμης και της λογοτεχνίας σε όλες τις ελληνικές πόλεις-κράτη.

Η πλήρης δικαίωση λοιπόν του Χατζηδάκι, του Χόφμαν του Χάμμοντ, του Καλλέρη και των άλλων, που επί έναν και πλέον αιώνα υποστήριζαν την ελληνικότητα των Μακεδόνων, πλησιάζει και οι σαθρές θεωρίες των Μύλλερ, Καζάρωφ, Βάσμερ, Κρέτσμερ κ.ά., καθώς και των σύγχρονων Σκοπιανών ψευδοεπιστημόνων βαίνουν προς παταγώδη ανατροπή τους. Λέμε η δικαίωση «πλησιάζει» και οι θεωρίες «βαίνουν» προς την ανατροπή τους, διότι υπάρχει μια επιφύλαξη:

Όπως παρατηρούσε η αρχαιολόγος Α. Παναγιώτου το 1992 (Μπαμπιν. σ. 185), το εν λόγω κείμενο της Πέλλας είναι μοναδικό και δε μπορούμε να είμαστε βέβαιοι ότι η συντάκτρια του κειμένου είναι Μακεδονίτισσα ή κάποια Ηπειρώτισσα που ήταν εγκατεστημένη στην Πέλλα. «Ως εκ τούτου, τα συμπεράσματά μας πρέπει να εκφράζονται με πολλές επιφυλάξεις μέχρις ότου βρεθεί και δεύτερο διαλεκτικό κείμενο» (όπ. π.).

Ο γράφων είδε κείμενο του αρχαιολόγου Γ. Ακαμάτη δημοσιευμένο το 1993 (14), στο οποίο ανέφερε για τον κατάδεσμο της Πέλλας επί λέξει:

«Η προσωπική μου άποψη είναι πως πρόκειται για το μεγαλύτερο μέχρι αυτή τη στιγμή διαλεκτικό κείμενο της Μακεδονικής διαλέκτου. Η επιβεβαίωση θα έρθει με την αποκάλυψη και άλλων διαλεκτικών κειμένων από την περιοχή. Μάλιστα κατά την ανασκαφική περίοδο του 1992 βρέθηκαν στο λεγόμενο ανατολικό νεκροταφείο της Πέλλας άλλοι τρεις κατάδεσμοι. Η συντήρησή τους δεν έχει ακόμα ολοκληρωθεί και επομένως το περιεχόμενό τους μας είναι άγνωστο» (σελ. 148). Ρωτήσαμε λοιπόν τον συγγραφέα του κειμένου γιατί δεν προχωρούσαν στην έκδοση των νέων αυτών ντοκουμέντων. Η απάντησή του, την 21/10/96 ήταν:

«Υπάρχουν τεχνικά προβλήματα ανοίγματος λόγω του εύθριπτου του υλικού». Αυτό σημαίνει ότι απαιτείται μια λεπτομερής και χρονοβόρα χημική επεξεργασία για να καταστεί δυνατό το ξετύλιγμα του βαθιά διαβρωμένου μετάλλου.

Πάντως μέχρι στιγμής δεν έπεσε στην αντίληψή μας η έκδοση των ως άνω καταδέσμων. Αν και αυτοί είναι γραμμένοι στη «νεοδωρίζουσα» μακεδονική διάλεκτο (όπως πιστεύουμε), θα λυθούν επιτέλους τα ύπουλα «μάγια» των διαφόρων πανσλαβιστών, ψευδομακεδονιστών και συνοδοιπόρων και κάθε κατεργάρης της επιστήμης (και της πολιτικής βεβαίως) θα πάει στον πάγκο του. Λίγη υπομονή ακόμη.

Παναγιώτης Γκογκίδης

http://www.anagnostis.info/index.html

Macedonia: The Greek Religion of ancient Macedonians

Macedonia: The Chryselephantine Shield from the Tomb II (Aigai/ Vergina) bearing the Greek Maiandros in Macedonia, Greece

From the data at our disposal at present, we know that the Macedonians worshipped the twelve Olympian gods, both collectively and individually, and also Pluto, Persephone, Dionysos, Pan, Hestia, Heracles, Asklepios, Okeanos, Amphitrite, the Nereids, Thetys, Orpheus, the Diocouroi, Amphilochos, the Nymphs, the Graces, the Fates, Hygieia, Lethe, Nemesis and Eros. They also gave them the familiar Greek epithets, such as Agoraios, Basileus, Olympios, Hypsistos of Zeus, Basileia of Hera, Soter of Apollo, Hagemona and Soteira of Artemis, Boulaia of Hestia, etc.

Some to the evidence for the worship of Ge, Helios, Dionysos, Pan, Asklepios and Heracles is earlier than the period of Philip, while the earliest evidence for the twelve gods from this period. The large number of these god’s names and the early date of the evidence militates against the false argument advanced by those opposed to the idea that the Macedonians were Greeks.

The Macedonians were particularly devoted to Zeus, father of Makedon (Μακεδών), their eponymous ancestor, and to Heracles, held to be the progenitor (Ηρακλής προπάτωρ) of the Argead clan as well as of the later Antigonid dynasty. Notable are the cults of Zeus Hetairides (Εταιρίδης), who presided over the relationship of the Argead kings with their aristocratic Companions (εταίροι) and who gave his name to the festival of the Hetairideia. Heracles Kynagidas (Κυναγίδας) was worshipped as the patron of hunting, a sport to which the Macedonians were passionately attached. Heracles Kynagidas was also presiding over the Royal Huntsmen (βασιλικοί κυνηγοί) as well as over the kings’ game preserves.

Established custom required the king personally to conduct many rites and sacrifices. Among these two of the most important were: (a) the formal purification of the army performed each at the festival of the Xandica (Ξανδικά) held in the early spring, at the beginning of the campaigning season, though this purification could be performed at other times as well; and (b) the overseeing of the ceremonial interment of the Macedonian dead post-combat.

Cult figures, largely Thracian and indigenous to the regions occupied by the Argead Macedonians, continued to be worshipped along side the Macedonian religion. We have, for instance, the water-air spirit that gave its name to Edessa, an old town famous for its springs and situated near Aigai, the earliest residence of the Macedonian kings. Meanwhile, the reverence accorded to Sileni (σαυάδαι) and Bacchae (Κλώδωνες and Μιμαλλόνες) indicates a prevalence of Dionysus-Sabazius worship.

In addition the names of the twelve Macedonian synodic lunar months depict Greek names used in various parts of Greece:

Dios (moon of October)

Apellaios (moon of November)

Audnaios (moon of December)

Peritios (moon of January)

Dystros (moon of February)

Xandikos or Xanthikos (moon of March)

Artemisios or Artamitios (moon of April), also a Spartan, Rodian and Epidaurian
month)

Daisios (moon of May)

Panēmos or Panamos (moon of June), also an Epidaurian, Miletian, Samian and
Corinthian month

Loios (moon of July), also an Aetolian, Beotian and Thessalian month

Gorpiaios (moon of August)

Hyperberetaios (moon of September), Hyperberetos was a Cretan month.

The Hellenistic and Roman imperial periods show few developments peculiar to Macedonia. By the end of the third century BCE the Egyptian gods had been widely received, and the cult of the Syrian Goddess was established at Beroia. Documented evidence does not as yet attest to the worship of Zeus Hypsistos (‘Ύψιστος) before the second century, but the cult may well have arisen earlier. In the Roman period and above all at Thessalonice, the cult of Dioscuroi-Cabiroi, which derives from Samothrace, was most successful. In addition, the cult of Ma of Cappadocia was known to be found at Edessa in the third century A.D; and from the late Hellenistic period down to the triumph of Christianity the Thracian Rider (‘Ήρως or Ήρων) was the object of widespread devotion, particularly in connexion with the burial of the dead.

By way of conclusion, elements that are unquestionably Greek are much more numerous than those which are not Greek. The great majority of the Greek elements is earlier in date than the non-Greek. These observations show that the Macedonians were not Thracians or Illyrians or any other race that became Hellenised, but Greeks whose culture was slightly influenced by non-Greek features.

by Dr Kostas Vitkos and Mr Iakovos Garivaldis (Published first in “Athena” journal, iss.14, Melbourne 2006, of the Society for Ancient Hellenic Studies, http://www.sahs.com.au)

Macedonian History: Zeus was the father of Makedon (Μακεδών), the eponymous ancestor of ancient Macedonians

[1] Quote:

Having settled these affairs, he returned into Macedonia. He then offered to the Olympian Zeus the sacrifice which had been instituted by Archelaus, and had been customary up to that time;

(Arrian Anab. I 11.1)

[2] Quote:

It is said he [Alexander] also held a public contest in honour of Muses

(Arrian Anab. I 11.2)

[3] Quote:

when he was about the middle of the channel of the hellespont he sacrificed a bull to Poseidon and the Nereids and poured forth a libation to them into the sea from a golden goblet

(Arrian Anab. I 11)

[4] Quote:

they say also that he was the first man to step out of the ship in full armour on the land of Asia, and that he erected altars to Zeus, the protector of people landing, to Athena and to Heracles

(Arrian Anab. I 11.6)

[5] Quote:

Philip, after this vision, sent Chaeron of Megalopolis to consult the oracle of Apollo at Delphi, by which he was commanded to perform sacrifice, and henceforth pay particular honour, above all other gods, to Zeus;

(Plutarch, The life of Alexander)

[6] Quote:

He [Alexander he Great] erected altars, also, to the gods, which the kings of the Praesians even in our time do honour to when they pass the river, and offer sacrifice upon them after the Greek manner.

(Plutarch, The life of Alexander)

[7] Quote:

Along with lavish display of every sort, Philip included in the procession statues of the twelve Gods brought with great artistry and adorned with a dazzling show of wealth to strike awe to the beholder, and along with these was conducted a thirteenth statue, suitable for a god, that of Philip himself, so that the king exhibited himself enthroned among the twelve Gods.

(Diodorus Histories, Chapter 16, 95.2)

[8] Quote:

He (King Philip) wanted as many Greeks as possible to take part in the festivities in honour of the gods, and so planned brilliant musical contests and lavish banquets for his friends and guests. Out of all Greece he summoned his personal guest-friends and ordered the members of his court to bring along as many as they could of their acquaintances from abroad.

(Diodorus Histories, Chapter 16, 91.5-6)

[9] Quote:

The future prosperity [of the historical general] Seleukos was foreshadowed by unmistakable signs. When he was about to set forth from Makedonia with Alexandros [the Great], and was sacrificing at Pella [in Makedonia] to Zeus, the wood that lay on the altar advanced of its own accord to the image and caught fire without the application of a light.

Pausanias, Guide to Greece 1.16.1

[10] Quote:

Delos would win the foremost guerdon from the Mousai, since she it was that bathed Apollon, the lord of minstrels, and swaddled him, and was the first to accept him for a god. Even as the Mousai abhor him who sings not of Pimpleia [town in Pieria/Macedonia sacred to the Mousai] so Phoibos abhors him who forgets Delos.

Callimachus, Hymn IV to Delos 3

[11] Quote:

They say that afterwards [the establishment of a shrine to three Mousai on Mount Helikon in Boiotia] Pieros, a Makedonian, after whom the mountain in Makedonia was named, came to Thespiae and established nine Mousai, changing their names to the present ones

Pausanias, Guide to Greece 9.39.3

[12] Quote:

Speaking of Alexander the Greatʼs luxury, Ephippus of Olynthus in his book On the Death of Hephaestion and Alexander says that in the park there was erected for him a golden throne and couches with silver legs, on which he sat when transacting business in the company of his boon companions. And Nicobule says that during dinner every sort of contestant exerted their efforts to entertain the king, and that in the course of his last dinner Alexander in person acted from memory a scene from the Andromeda of Euripides, and pledging toasts in unmixed wine with zest compelled the others also to do likewise. Ephippus, again, says that Alexander also wore the sacred vestments at his dinner parties, at one time putting on the purple robe of Ammon, and thin slippers and horns just like the gods, at another time the costume of Artemis, which he often wore even in his chariot, wearing the Persian garb and showing above the shoulders the bow and hunting-spear of the goddess, while at still other times he was garbed in the costume of Hermes; on other occasions as a rule, and in every-day use, he wore a purple riding-cloak, a purple tunic with white stripes, and the Macedonian hat with the royal fillet; but on social occasions he wore the winged sandals and broad-brimmed hat on his head, and carried the caduceus in his hand; yet often, again, he bore the lionʼs skin and club in imitation of Heracles. What wonder that the Emperor Commodus of our time also had the club of Hercules lying beside him in his chariot with the lionʼs skin spread out beneath him, and desired to be called Hercules, seeing that Alexander, Aristotleʼs pupil, got himself up like so may gods, to say nothing of the goddess Artemis? Alexander sprinkled the very floor with valuable perfumes and scented wine. In his honour myrrh and other kinds of incense went up in smoke; a religious stillness and silence born of fear held fast all who were in his presence. For he was hot-tempered and murderous, reputed, in fact, to be melancholy-mad. At Ecbatana he arranged a festival in honour of Dionysus, everything being supplied at the feast with lavish expense, and Satrabates the satrap entertained all the troops.

Ath. Deipn. Book XII. 537 d – 540 a

[13] Quote:

Concerning the professional “companions” Philetaerus says this in The Huntress: “No wonder there is a shrine to the Companion everywhere, but nowhere in all Greece is there one to the Wife.” But I know also of a festival, the Hetairideia, celebrated in Magnesia, not in honour of these “companions” (hetaerae) but for a different reason, which is mentioned by Hegesander in his Commentaries, writing thus: The Magnesians celebrate the festival of the Hetairideia. They record that Jason the son of Aeson, after gathering the Argonauts together, was the first to sacrifice to Zeus Hetaireios* and that he called the festival Hetairideia. And the kings of Macedonia also celebrate with sacrifices the Hetairideia.

Ath Deipn. Book XIII. 572 d – e

[14] Quote:

….but there is an inscription at Dium in Macedonia, saying that he was killed by lightning, and it runs thus:Here the bard buried by the Muses lies, The Thracian Orpheus of the golden lyre; Whom mighty Zeus, the Sovereign of the skies, Removed from earth by his dread lightning’s fire.

Diogenes Laertius 1.8

[15] Quote:

and he [alexander] demonstrated the strength of his contempt for the barbarians by celebrating games in honour of Asclepius and Athena.”

(Curtius Rufus 3, 7, 3)

[16] Quote:

“he consecrated three altars on the banks of the river Pinarus to Zeus, Hercules, and Athena,…”

(Curtius Rufus 3, 12, 27)

[17] Quote:

Criminals cannot get to sleep because their consciences will not let them; They are hounded by the Furies [Erinyes] not just after commiting a crime but even after planning one.

Curtius 6.10.14

[18] Quote:

Never more alarmed, Alexander had Aristander summoned to offer oews and prayers. Dressed in white and with sacred boughs in his hand and his head veiled, Aristander led the king in prayers as the latter solicited the aid of Zeus and Athena Nike.

Curtius 4.13.15

[20] Quote:

Alexander sent a rider ahead to tell them to go back and await his coming. Arriving on the scene, he offered sacrifices to Athena Nike and then restored Sisimithres’ rule to him.

Curtius 8.2.32

[21] Quote:

Although his victory was over the terrain rather than the enemy, the king nonetheless fostered the belief that he had won a decisive victory by offering sacrifices and worship to the gods. Altars were set up on the rock in honour of Athena Nike

Curtius 8.11.24

[22] Quote:

The people of Lampsacus favoured the cause of the Persian king, or were suspected of doing so, and Alexander, boiling over with rage against them, threatened to treat them with utmost rigor. As their wives, their children, and their country itself were in great danger, they sent Anaximenes to intercede for them, because he was known to Alexander himself and had been known to Philip before him. Anaximenes approached, and when Alexander learned for what cause he had come, they say that HE SWORE BY THE GODS OF GREECE, WHOM HE NAMED that he would verily do the opposite of what Anaximenes asked

Pausanias [6.18.3]

 

[23] Quote:

“Alexander (the Great)… after talking to the Thessalians and the other Hellenes,… grabbed his spear with his left hand, shifted his right hand to pray to the gods, as Kallisthenes reports, wishing, if he is indeed a SON of ZEUS that they SUPPORT the HELLENES. Aristandros, the priest…”

(Plutarchos, Alexander 33)

[24] Quote:

This is a sworn treaty made between us, Hannibal the general, Mago, Myrkan, Barmokar and all other Carthaginian senators present with him, and all Carthaginians serving under him, on the one side, and Xenophanes the Athenian, son of Kleomachos, the envoy whom King Philip, son of Demetrios, sent to us on behalf of himself, and the Macedonians and allies, on the other side. `In the presence of ZEUS, HERA and APOLLO; in the presence of the Genius of Carthage; …and in the presence of all the gods who possess Carthage; and in the presence of ALL THE GODS who possess Macedonia AND THE REST OF HELLAS; and in the presence of all the gods of the army who preside over this oath. Thus said Hannibal the general and all the Carthaginian senators along with him and the Carthaginian soldiers: ..That King Philip and the Macedonians AND the REST OF THE HELLENES who are their allies shall protect the Carthaginians,… King Philip and the Macedonians AND the OTHER HELLENES who are their allies shall be protected and guarded by the Carthaginians…”

(Polybios 7.9.1-7; Treaty of alliance between king Philip V of Macedonia and Hannibal)

[25] Quote:

Most admirable philosophy! which induced the Indians to worship the Grecian Deities…On the Fortune or the Virtue of Alexander, I, 5

[26] Quote:

But Alexander engaged both Bactria and Caucasus to worship the Grecian Gods, which they had never known before.

On the Fortune or the Virtue of Alexander, I, 5

 

Macedonian history: The Greek Religion of ancient Macedonians

 

Macedonian History: The Chryselephantine Shield from the Tomb II (Aigai/ Vergina) bearing the Greek Maiandros  in Macedonia, Greece 

From the data at our disposal at present, we know that the Macedonians worshipped the twelve Olympian gods, both collectively and individually, and also Pluto, Persephone, Dionysos, Pan, Hestia, Heracles, Asklepios, Okeanos, Amphitrite, the Nereids, Thetys, Orpheus, the Diocouroi, Amphilochos, the Nymphs, the Graces, the Fates, Hygieia, Lethe, Nemesis and Eros. They also gave them the familiar Greek epithets, such as Agoraios, Basileus, Olympios, Hypsistos of Zeus, Basileia of Hera, Soter of Apollo, Hagemona and Soteira of Artemis, Boulaia of Hestia, etc.

Some to the evidence for the worship of Ge, Helios, Dionysos, Pan, Asklepios and Heracles is earlier than the period of Philip, while the earliest evidence for the twelve gods from this period. The large number of these god’s names and the early date of the evidence militates against the false argument advanced by those opposed to the idea that the Macedonians were Greeks.

The Macedonians were particularly devoted to Zeus, father of Makedon (Μακεδών), their eponymous ancestor, and to Heracles, held to be the progenitor (Ηρακλής προπάτωρ) of the Argead clan as well as of the later Antigonid dynasty. Notable are the cults of Zeus Hetairides (Εταιρίδης), who presided over the relationship of the Argead kings with their aristocratic Companions (εταίροι) and who gave his name to the festival of the Hetairideia. Heracles Kynagidas (Κυναγίδας) was worshipped as the patron of hunting, a sport to which the Macedonians were passionately attached. Heracles Kynagidas was also presiding over the Royal Huntsmen (βασιλικοί κυνηγοί) as well as over the kings’ game preserves.

Established custom required the king personally to conduct many rites and sacrifices. Among these two of the most important were: (a) the formal purification of the army performed each at the festival of the Xandica (Ξανδικά) held in the early spring, at the beginning of the campaigning season, though this purification could be performed at other times as well; and (b) the overseeing of the ceremonial interment of the Macedonian dead post-combat.

Cult figures, largely Thracian and indigenous to the regions occupied by the Argead Macedonians, continued to be worshipped along side the Macedonian religion. We have, for instance, the water-air spirit that gave its name to Edessa, an old town famous for its springs and situated near Aigai, the earliest residence of the Macedonian kings. Meanwhile, the reverence accorded to Sileni (σαυάδαι) and Bacchae (Κλώδωνες and Μιμαλλόνες) indicates a prevalence of Dionysus-Sabazius worship.

In addition the names of the twelve Macedonian synodic lunar months depict Greek names used in various parts of Greece:

Dios (moon of October)

Apellaios (moon of November)

Audnaios (moon of December)

Peritios (moon of January)

Dystros (moon of February)

Xandikos or Xanthikos (moon of March)

Artemisios or Artamitios (moon of April), also a Spartan, Rodian and Epidaurian
month)

Daisios (moon of May)

Panēmos or Panamos (moon of June), also an Epidaurian, Miletian, Samian and
Corinthian month

Loios (moon of July), also an Aetolian, Beotian and Thessalian month

Gorpiaios (moon of August)

Hyperberetaios (moon of September), Hyperberetos was a Cretan month.

The Hellenistic and Roman imperial periods show few developments peculiar to Macedonia. By the end of the third century BCE the Egyptian gods had been widely received, and the cult of the Syrian Goddess was established at Beroia. Documented evidence does not as yet attest to the worship of Zeus Hypsistos (‘Ύψιστος) before the second century, but the cult may well have arisen earlier. In the Roman period and above all at Thessalonice, the cult of Dioscuroi-Cabiroi, which derives from Samothrace, was most successful. In addition, the cult of Ma of Cappadocia was known to be found at Edessa in the third century A.D; and from the late Hellenistic period down to the triumph of Christianity the Thracian Rider (‘Ήρως or Ήρων) was the object of widespread devotion, particularly in connexion with the burial of the dead.

By way of conclusion, elements that are unquestionably Greek are much more numerous than those which are not Greek. The great majority of the Greek elements is earlier in date than the non-Greek. These observations show that the Macedonians were not Thracians or Illyrians or any other race that became Hellenised, but Greeks whose culture was slightly influenced by non-Greek features.

by Dr Kostas Vitkos and Mr Iakovos Garivaldis (Published first in “Athena” journal, iss.14, Melbourne 2006, of the Society for Ancient Hellenic Studies, http://www.sahs.com.au)

 

 

Macedonian History: Zeus was the father of Makedon (Μακεδών), the eponymous ancestor of ancient Macedonians

[1] Quote:

Having settled these affairs, he returned into Macedonia. He then offered to the Olympian Zeus the sacrifice which had been instituted by Archelaus, and had been customary up to that time;

(Arrian Anab. I 11.1)

[2] Quote:

It is said he [Alexander] also held a public contest in honour of Muses

(Arrian Anab. I 11.2)

[3] Quote:

when he was about the middle of the channel of the hellespont he sacrificed a bull to Poseidon and the Nereids and poured forth a libation to them into the sea from a golden goblet

(Arrian Anab. I 11)

[4] Quote:

they say also that he was the first man to step out of the ship in full armour on the land of Asia, and that he erected altars to Zeus, the protector of people landing, to Athena and to Heracles

(Arrian Anab. I 11.6)

[5] Quote:

Philip, after this vision, sent Chaeron of Megalopolis to consult the oracle of Apollo at Delphi, by which he was commanded to perform sacrifice, and henceforth pay particular honour, above all other gods, to Zeus;

(Plutarch, The life of Alexander)

[6] Quote:

He [Alexander he Great] erected altars, also, to the gods, which the kings of the Praesians even in our time do honour to when they pass the river, and offer sacrifice upon them after the Greek manner.

(Plutarch, The life of Alexander)

[7] Quote:

Along with lavish display of every sort, Philip included in the procession statues of the twelve Gods brought with great artistry and adorned with a dazzling show of wealth to strike awe to the beholder, and along with these was conducted a thirteenth statue, suitable for a god, that of Philip himself, so that the king exhibited himself enthroned among the twelve Gods.

(Diodorus Histories, Chapter 16, 95.2)

[8] Quote:

He (King Philip) wanted as many Greeks as possible to take part in the festivities in honour of the gods, and so planned brilliant musical contests and lavish banquets for his friends and guests. Out of all Greece he summoned his personal guest-friends and ordered the members of his court to bring along as many as they could of their acquaintances from abroad.

(Diodorus Histories, Chapter 16, 91.5-6)

[9] Quote:

The future prosperity [of the historical general] Seleukos was foreshadowed by unmistakable signs. When he was about to set forth from Makedonia with Alexandros [the Great], and was sacrificing at Pella [in Makedonia] to Zeus, the wood that lay on the altar advanced of its own accord to the image and caught fire without the application of a light.

Pausanias, Guide to Greece 1.16.1

[10] Quote:

Delos would win the foremost guerdon from the Mousai, since she it was that bathed Apollon, the lord of minstrels, and swaddled him, and was the first to accept him for a god. Even as the Mousai abhor him who sings not of Pimpleia [town in Pieria/Macedonia sacred to the Mousai] so Phoibos abhors him who forgets Delos.

Callimachus, Hymn IV to Delos 3

[11] Quote:

They say that afterwards [the establishment of a shrine to three Mousai on Mount Helikon in Boiotia] Pieros, a Makedonian, after whom the mountain in Makedonia was named, came to Thespiae and established nine Mousai, changing their names to the present ones

Pausanias, Guide to Greece 9.39.3

[12] Quote:

Speaking of Alexander the Greatʼs luxury, Ephippus of Olynthus in his book On the Death of Hephaestion and Alexander says that in the park there was erected for him a golden throne and couches with silver legs, on which he sat when transacting business in the company of his boon companions. And Nicobule says that during dinner every sort of contestant exerted their efforts to entertain the king, and that in the course of his last dinner Alexander in person acted from memory a scene from the Andromeda of Euripides, and pledging toasts in unmixed wine with zest compelled the others also to do likewise. Ephippus, again, says that Alexander also wore the sacred vestments at his dinner parties, at one time putting on the purple robe of Ammon, and thin slippers and horns just like the gods, at another time the costume of Artemis, which he often wore even in his chariot, wearing the Persian garb and showing above the shoulders the bow and hunting-spear of the goddess, while at still other times he was garbed in the costume of Hermes; on other occasions as a rule, and in every-day use, he wore a purple riding-cloak, a purple tunic with white stripes, and the Macedonian hat with the royal fillet; but on social occasions he wore the winged sandals and broad-brimmed hat on his head, and carried the caduceus in his hand; yet often, again, he bore the lionʼs skin and club in imitation of Heracles. What wonder that the Emperor Commodus of our time also had the club of Hercules lying beside him in his chariot with the lionʼs skin spread out beneath him, and desired to be called Hercules, seeing that Alexander, Aristotleʼs pupil, got himself up like so may gods, to say nothing of the goddess Artemis? Alexander sprinkled the very floor with valuable perfumes and scented wine. In his honour myrrh and other kinds of incense went up in smoke; a religious stillness and silence born of fear held fast all who were in his presence. For he was hot-tempered and murderous, reputed, in fact, to be melancholy-mad. At Ecbatana he arranged a festival in honour of Dionysus, everything being supplied at the feast with lavish expense, and Satrabates the satrap entertained all the troops.

Ath. Deipn. Book XII. 537 d – 540 a

[13] Quote:

Concerning the professional “companions” Philetaerus says this in The Huntress: “No wonder there is a shrine to the Companion everywhere, but nowhere in all Greece is there one to the Wife.” But I know also of a festival, the Hetairideia, celebrated in Magnesia, not in honour of these “companions” (hetaerae) but for a different reason, which is mentioned by Hegesander in his Commentaries, writing thus: The Magnesians celebrate the festival of the Hetairideia. They record that Jason the son of Aeson, after gathering the Argonauts together, was the first to sacrifice to Zeus Hetaireios* and that he called the festival Hetairideia. And the kings of Macedonia also celebrate with sacrifices the Hetairideia.

Ath Deipn. Book XIII. 572 d – e

[14] Quote:

….but there is an inscription at Dium in Macedonia, saying that he was killed by lightning, and it runs thus:Here the bard buried by the Muses lies, The Thracian Orpheus of the golden lyre; Whom mighty Zeus, the Sovereign of the skies, Removed from earth by his dread lightning’s fire.

Diogenes Laertius 1.8

[15] Quote:

and he [alexander] demonstrated the strength of his contempt for the barbarians by celebrating games in honour of Asclepius and Athena.”

(Curtius Rufus 3, 7, 3)

[16] Quote:

“he consecrated three altars on the banks of the river Pinarus to Zeus, Hercules, and Athena,…”

(Curtius Rufus 3, 12, 27)

[17] Quote:

Criminals cannot get to sleep because their consciences will not let them; They are hounded by the Furies [Erinyes] not just after commiting a crime but even after planning one.

Curtius 6.10.14

[18] Quote:

Never more alarmed, Alexander had Aristander summoned to offer oews and prayers. Dressed in white and with sacred boughs in his hand and his head veiled, Aristander led the king in prayers as the latter solicited the aid of Zeus and Athena Nike.

Curtius 4.13.15

[20] Quote:

Alexander sent a rider ahead to tell them to go back and await his coming. Arriving on the scene, he offered sacrifices to Athena Nike and then restored Sisimithres’ rule to him.

Curtius 8.2.32

[21] Quote:

Although his victory was over the terrain rather than the enemy, the king nonetheless fostered the belief that he had won a decisive victory by offering sacrifices and worship to the gods. Altars were set up on the rock in honour of Athena Nike

Curtius 8.11.24

[22] Quote:

The people of Lampsacus favoured the cause of the Persian king, or were suspected of doing so, and Alexander, boiling over with rage against them, threatened to treat them with utmost rigor. As their wives, their children, and their country itself were in great danger, they sent Anaximenes to intercede for them, because he was known to Alexander himself and had been known to Philip before him. Anaximenes approached, and when Alexander learned for what cause he had come, they say that HE SWORE BY THE GODS OF GREECE, WHOM HE NAMED that he would verily do the opposite of what Anaximenes asked

Pausanias [6.18.3]

 

[23] Quote:

“Alexander (the Great)… after talking to the Thessalians and the other Hellenes,… grabbed his spear with his left hand, shifted his right hand to pray to the gods, as Kallisthenes reports, wishing, if he is indeed a SON of ZEUS that they SUPPORT the HELLENES. Aristandros, the priest…”

(Plutarchos, Alexander 33)

[24] Quote:

This is a sworn treaty made between us, Hannibal the general, Mago, Myrkan, Barmokar and all other Carthaginian senators present with him, and all Carthaginians serving under him, on the one side, and Xenophanes the Athenian, son of Kleomachos, the envoy whom King Philip, son of Demetrios, sent to us on behalf of himself, and the Macedonians and allies, on the other side. `In the presence of ZEUS, HERA and APOLLO; in the presence of the Genius of Carthage; …and in the presence of all the gods who possess Carthage; and in the presence of ALL THE GODS who possess Macedonia AND THE REST OF HELLAS; and in the presence of all the gods of the army who preside over this oath. Thus said Hannibal the general and all the Carthaginian senators along with him and the Carthaginian soldiers: ..That King Philip and the Macedonians AND the REST OF THE HELLENES who are their allies shall protect the Carthaginians,… King Philip and the Macedonians AND the OTHER HELLENES who are their allies shall be protected and guarded by the Carthaginians…”

(Polybios 7.9.1-7; Treaty of alliance between king Philip V of Macedonia and Hannibal)

[25] Quote:

Most admirable philosophy! which induced the Indians to worship the Grecian Deities…On the Fortune or the Virtue of Alexander, I, 5

[26] Quote:

But Alexander engaged both Bactria and Caucasus to worship the Grecian Gods, which they had never known before.

On the Fortune or the Virtue of Alexander, I, 5

Ancient Macedonian Culture and Beliefs

 

The song is ΣΑΝ ΤΗΝ ΑΓΑΠΗ ΤΗΝ ΚΡΥΦΗ – San tin agapi tin kryfi (like the hidden love) by Eleftheria Arvanitaki (ΕΛΕΥΘΕΡΙΑ ΑΡΒΑΝΙΤΑΚΗ).

httpv://www.youtube.com/watch?v=K7qvE_rFEZY

Ancient Macedonian culture is the same as Ancient Greek culture. The same gods, the same beliefs, the same dress.

‘Along with lavish display of every sort, Philip included in the procession statues of the twelve Gods brought with great artistry and adorned with a dazzling show of wealth to strike awe to the beholder, and along with these was conducted a thirteenth statue, suitable for a god, that of Philip himself, so that the king exhibited himself enthroned among the twelve Gods.’

(Diodorus Histories, Chapter 16, 95.2)

`Mount Olympus – Greece’s most famous mountain range, home of the Olympian gods, towers 2,919m above the plains of Thessaly and Macedonia.’

(John S. Bowman, Sherry Marker, Frommer’s Greece,p522)

`Aphrodite Hypolympidia (Below Olympia) was worshipped in a small, graceful temple where her cult-statue, now in the museum, was found. Dionysos was also honoured near the Hellenistic theatre, built, like the statium, by King Archelaos who caused the religious festivals to be enlivened with athletic and theatrical performances’

(Brian De Jongh, John Gandon. The Companion Guide to Mainland Greece, p156)

`When in Archaic times it was a sacred city, the earth-goddess Demeter, held sway. Her two small early temples (c.500 BC) were later replaced by a larger Hellenistic building. Subsequently, Zeus was dominant and the city was named after him (Dios is the genative of Zeus); at his sanctuary’

(Brian De Jongh, John Gandon. The Companion Guide to Mainland Greece, p156)

`Olympus is central to the identify of Zeus, and this may well derive ultimately from the strong commitment to worship of Zeus in Thessaly and Macedonia.’

(Ken Dowden, ZEUS, p58)

`Olympus is central to the identify of Zeus, and this may well derive ultimately from the strong commitment to worship of Zeus in Thessaly and Macedonia.’

(Ken Dowden, ZEUS, p58)

`At Dion, Archelaus instituted a festival to Zeus, including ‘Olympian games’ and dramatic contests in honor of Zeus and the Muses.’

Eugene Borza, in the Shadow of Olympus, p 173)

`Olynthos, the head of the Chalkidikian League, was a wealthy and populous city. Excavations there have uncovered both public buildings and luxurious private residences adorned with mosaics of black and white tesserae, among the earliest discovered in Greece.’

(Miltiades B. Hatzopoulos, Philip of Macedon, p107)

`The cults of Asklepios, the Nymphs, Artemis, Heracles Kallinikos and the river god Olganos are attested in Mieza.’

(Thomas Heine Nielsen, An Inventory of Archaic and Classical Poleis p804)

`The Patron divinity of Pella was Athena Alkidemos. Among other cults, those of Apollo, Artemis, Asklepios,Dionysos, Zeus Meilichios, Heracles Kynagidas, the Muses and Pan are attested from epigraphic, literary and archeological sources.’

(Thomas Heine Nielsen, An Inventory of Archaic and Classical Poleis p805)

FROM:http://www.youtube.com/user/Yanitsaros

Ανασκαφή στο Δίον, Excavation at Dion

Αφιερωμένο στους αμετανόητους πλαστογράφους βόρειους γείτονές μας

 

 

Ασπίδες που αφιέρωσε ο Μέγας Αλέξανδρος για τη νίκη του επί των Περσών στο Γρανικό Ποταμό. Βρίσκονται στον Αρχαιολογικό Χώρο του Δίου.

 

 

Παρουσίαση του ανασκαφικού έργου στο Δίο από τον καθηγητή Δημήτριο Παντερμαλή. Σκηνοθεσία Περικλής Παναγιωτίδης http://www.medio.gr Presentation of the excavations at Dion by the Director of the University excavation program, Emeritus Professor Dimitrios Pantermalis, Aristotle University of Thessaloniki.

ΑΠΟ:http://www.youtube.com/user/mediomultimedia

The Philippeion at Olympia

This Statuette of Alexander with a Lance (Now Missing) portrayed him armed and naked, echoing the great heroes of Greek mythology

The Philippeion was erected near the west wall of the Altis in 338 BC. The circular monument was commissioned by Philip II of Macedon in celebration of both athletic and military victories. Philip had already won several chariot races at Olympia, and his victory over the Thebans and Athenians at the battle of Chaeronea presented the opportunity for a lavish dedication at the Greek sanctuary.

 

The Philippeion stood on a marble base 15.3 meters in diameter and was comprised of 18 ionic columns covered with a carved marble roof and topped with a bronze poppy head (E. Gardiner). Inside the Philippeon stood 8 Corinthian half columns and 5 statues of the Macedonian royal family that depicted Philip, his wife, his parents, and his son, Alexander. The statues were created by the sculptor Leochares, and composed of gold and ivory (J. Swaddling). Like his other dedications at Olympia, the Philippeon was constructed to portray Philip not as a conqueror, but as a champion of the panhellenic ideal (P. Valavanis). Philip lived only two years after the Philippeion was commissioned. Therefore it is likely the monument was completed by Alexander after the king’s death (J. Swaddling).

---

 
 

Reconstruction of the Philippeion: Jocelyn R. Whittenburg

 

http://traumwerk.stanford.edu:3455/archaeopaedia/246

Ancient sources about the Religion of ancient Macedonians

Παράθεση:

Having settled these affairs, he returned into Macedonia. He then offered to the Olympian Zeus the sacrifice which had been instituted by Archelaus, and had been customary up to that time;

(Arrian Anab. I 11.1)

Παράθεση:

It is said he [Alexander] also held a public contest in honour of Muses

(Arrian Anab. I 11.2)

Παράθεση:

when he was about the middle of the channel of the hellespont he sacrificed a bull to Poseidon and the Nereids and poured forth a libation to them into the sea from a golden goblet

(Arrian Anab. I 11)

Παράθεση:

they say also that he was the first man to step out of the ship in full armour on the land of Asia, and that he erected altars to Zeus, the protector of people landing, to Athena and to Heracles

(Arrian Anab. I 11.6)

Παράθεση:

Philip, after this vision, sent Chaeron of Megalopolis to consult the oracle of Apollo at Delphi, by which he was commanded to perform sacrifice, and henceforth pay particular honour, above all other gods, to Zeus;

(Plutarch, The life of Alexander)

Παράθεση:

He [Alexander he Great] erected altars, also, to the gods, which the kings of the Praesians even in our time do honour to when they pass the river, and offer sacrifice upon them after the Greek manner.

(Plutarch, The life of Alexander)

Παράθεση:

Along with lavish display of every sort, Philip included in the procession statues of the twelve Gods brought with great artistry and adorned with a dazzling show of wealth to strike awe to the beholder, and along with these was conducted a thirteenth statue, suitable for a god, that of Philip himself, so that the king exhibited himself enthroned among the twelve Gods.

(Diodorus Histories, Chapter 16, 95.2)

Παράθεση:

He (King Philip) wanted as many Greeks as possible to take part in the festivities in honour of the gods, and so planned brilliant musical contests and lavish banquets for his friends and guests. Out of all Greece he summoned his personal guest-friends and ordered the members of his court to bring along as many as they could of their acquaintances from abroad.

(Diodorus Histories, Chapter 16, 91.5-6)

Παράθεση:

The future prosperity [of the historical general] Seleukos was foreshadowed by unmistakable signs. When he was about to set forth from Makedonia with Alexandros [the Great], and was sacrificing at Pella [in Makedonia] to Zeus, the wood that lay on the altar advanced of its own accord to the image and caught fire without the application of a light.

Pausanias, Guide to Greece 1.16.1

Παράθεση:

Delos would win the foremost guerdon from the Mousai, since she it was that bathed Apollon, the lord of minstrels, and swaddled him, and was the first to accept him for a god. Even as the Mousai abhor him who sings not of Pimpleia [town in Pieria/Macedonia sacred to the Mousai] so Phoibos abhors him who forgets Delos.

Callimachus, Hymn IV to Delos 3

Παράθεση:

They say that afterwards [the establishment of a shrine to three Mousai on Mount Helikon in Boiotia] Pieros, a Makedonian, after whom the mountain in Makedonia was named, came to Thespiae and established nine Mousai, changing their names to the present ones

Pausanias, Guide to Greece 9.39.3

Παράθεση:

Speaking of Alexander the Greatʼs luxury, Ephippus of Olynthus in his book On the Death of Hephaestion and Alexander says that in the park there was erected for him a golden throne and couches with silver legs, on which he sat when transacting business in the company of his boon companions. And Nicobule says that during dinner every sort of contestant exerted their efforts to entertain the king, and that in the course of his last dinner Alexander in person acted from memory a scene from the Andromeda of Euripides, and pledging toasts in unmixed wine with zest compelled the others also to do likewise. Ephippus, again, says that Alexander also wore the sacred vestments at his dinner parties, at one time putting on the purple robe of Ammon, and thin slippers and horns just like the gods, at another time the costume of Artemis, which he often wore even in his chariot, wearing the Persian garb and showing above the shoulders the bow and hunting-spear of the goddess, while at still other times he was garbed in the costume of Hermes; on other occasions as a rule, and in every-day use, he wore a purple riding-cloak, a purple tunic with white stripes, and the Macedonian hat with the royal fillet; but on social occasions he wore the winged sandals and broad-brimmed hat on his head, and carried the caduceus in his hand; yet often, again, he bore the lionʼs skin and club in imitation of Heracles. What wonder that the Emperor Commodus of our time also had the club of Hercules lying beside him in his chariot with the lionʼs skin spread out beneath him, and desired to be called Hercules, seeing that Alexander, Aristotleʼs pupil, got himself up like so may gods, to say nothing of the goddess Artemis? Alexander sprinkled the very floor with valuable perfumes and scented wine. In his honour myrrh and other kinds of incense went up in smoke; a religious stillness and silence born of fear held fast all who were in his presence. For he was hot-tempered and murderous, reputed, in fact, to be melancholy-mad. At Ecbatana he arranged a festival in honour of Dionysus, everything being supplied at the feast with lavish expense, and Satrabates the satrap entertained all the troops.

Ath. Deipn. Book XII. 537 d – 540 a

Παράθεση:

Concerning the professional “companions” Philetaerus says this in The Huntress: “No wonder there is a shrine to the Companion everywhere, but nowhere in all Greece is there one to the Wife.” But I know also of a festival, the Hetairideia, celebrated in Magnesia, not in honour of these “companions” (hetaerae) but for a different reason, which is mentioned by Hegesander in his Commentaries, writing thus: The Magnesians celebrate the festival of the Hetairideia. They record that Jason the son of Aeson, after gathering the Argonauts together, was the first to sacrifice to Zeus Hetaireios* and that he called the festival Hetairideia. And the kings of Macedonia also celebrate with sacrifices the Hetairideia.

Ath Deipn. Book XIII. 572 d – e

Religion in ancient Macedonia

Religion

From the data at our disposal at present, we know that the Macedonians worshipped the twelve Olympian gods, both collectively and individually, and also Pluto, Persephone, Dionysos, Pan, Hestia, Heracles, Asklepios, Okeanos, Amphitrite, the Nereids, Thetys, Orpheus, the Diocouroi, Amphilochos, the Nymphs, the Graces, the Fates, Hygieia, Lethe, Nemesis and Eros. They also gave them the familiar Greek epithets, such as Agoraios, Basileus, Olympios, Hypsistos of Zeus, Basileia of Hera, Soter of Apollo, Hagemona and Soteira of Artemis, Boulaia of Hestia, etc.

Some to the evidence for the worship of Ge, Helios, Dionysos, Pan, Asklepios and Heracles is earlier than the period of Philip, while the earliest evidence for the twelve gods from this period. The large number of these god’s names and the early date of the evidence militates against the false argument advanced by those opposed to the idea that the Macedonians were Greeks.

The Macedonians were particularly devoted to Zeus, father of Makedon (Μακεδών), their eponymous ancestor, and to Heracles, held to be the progenitor (Ηρακλής προπάτωρ) of the Argead clan as well as of the later Antigonid dynasty. Notable are the cults of Zeus Hetairides (Εταιρίδης), who presided over the relationship of the Argead kings with their aristocratic Companions (εταίροι) and who gave his name to the festival of the Hetairideia. Heracles Kynagidas (Κυναγίδας) was worshipped as the patron of hunting, a sport to which the Macedonians were passionately attached.
Heracles Kynagidas was also presiding over the Royal Huntsmen (βασιλικοί κυνηγοί) as well as over the kings’ game preserves.

Established custom required the king personally to conduct many rites and sacrifices. Among these two of the most important were: (a) the formal purification of the army performed each at the festival of the Xandica (Ξανδικά) held in the early spring, at the beginning of the campaigning season, though this purification could be performed at other times as well; and (b) the overseeing of the ceremonial interment of the Macedonian dead post-combat.

Cult figures, largely Thracian and indigenous to the regions occupied by the Argead Macedonians, continued to be worshipped along side the Macedonian religion. We have, for instance, the water-air spirit that gave its name to Edessa, an old town famous for its springs and situated near Aigai, the earliest residence of the Macedonian kings. Meanwhile, the reverence accorded to Sileni (σαυάδαι) and Bacchae (Κλώδωνες and Μιμαλλόνες) indicates a prevalence of Dionysus-Sabazius worship.

In addition the names of the twelve Macedonian synodic lunar months depict Greek names used in various parts of Greece:

Dios (moon of October)

Apellaios (moon of November)

Audnaios (moon of December)

Peritios (moon of January)

Dystros (moon of February)

Xandikos or Xanthikos (moon of March)

Artemisios or Artamitios (moon of April), also a Spartan, Rodian and Epidaurian
month)

Daisios (moon of May)

Panēmos or Panamos (moon of June), also an Epidaurian, Miletian, Samian and
Corinthian month

Loios (moon of July), also an Aetolian, Beotian and Thessalian month

Gorpiaios (moon of August)

Hyperberetaios (moon of September), Hyperberetos was a Cretan month.

The Hellenistic and Roman imperial periods show few developments peculiar to Macedonia. By the end of the third century BCE the Egyptian gods had been widely received, and the cult of the Syrian Goddess was established at Beroia. Documented evidence does not as yet attest to the worship of Zeus Hypsistos (‘Ύψιστος) before the second century, but the cult may well have arisen earlier. In the Roman period and above all at Thessalonice, the cult of Dioscuroi-Cabiroi, which derives from Samothrace, was most successful. In addition, the cult of Ma of Cappadocia was known to be found at Edessa in the third century A.D; and from the late Hellenistic period down to the triumph of Christianity the Thracian Rider (‘Ήρως or Ήρων) was the object of widespread devotion, particularly in connexion with the burial of the dead.

By way of conclusion, elements that are unquestionably Greek are much more numerous than those which are not Greek. The great majority of the Greek elements is earlier in date than the non-Greek. These observations show that the Macedonians were not Thracians or Illyrians or any other race that became Hellenised, but Greeks whose culture was slightly influenced by non-Greek features.

http://www.sahs.com.au/

Periodiko ‘Athena’

Cults in Ancient Macedonia

MACEDONIA – CULTS

Nowadays historians generally agree that the Macedonians form part of the Greek ethnos; hence they also shared in the common religious and cultural features of the Hellenic world.

Consequently most of the gods worshipped in Greece can also be found in Macedonia. However regional characteristics have to be noted. Especially in the areas bordering on Thrace and among the Paeonians in the north – though these had early contacts with the Macedonians in the centre – local deviants in cult and religion have been attested.

The cult of Zeus was one of the most important cults in Macedonia. Its places of worship on Olympus, at the foot of the mountain at Dion, and at Aegae (Vergina) were extremely popular. As father of Makedon he was the Macedonians’ eponymous ancestor.

The cult of Artemis was widely practised. Although most of the evidence dates to Roman times one may assume the existence of older religious practices. In the areas in contact with Thrace it is determined by the Thracian cult of Artemis and the worship of Bendis, probably themselves types of a deity of fertility and vegetation. Herodotus (4.33) says that women in Thrace and Paeonia always brought wheat-straw in their offerings to Artemis Basileia. In central Macedonia Enodia is attested, on horseback and holding a torch. She has frequently been associated with Artemis.

By comparison the cult of Apollo is not as widespread. Here too local deviants can be found. In Thessalonica, where Pythian Games were held in honour of Apollo Pythius, the cult of Apollo is even connected with the Cabiri.

The cult of Dionysus, whom the Paeonians called Dyalus, was especially popular. However, the sites are unevenly distributed. On the basis of the borders of the later Macedonian provinces there are fewer monuments for Dionysus in the south-west, while one of the cult centres was in the area of the Pangaeus – a region admittedly also settled in by the Thracians.

Zeus, Apollo, Heracles, Dionysus, Athena, and other such gods appear on coins of the 5th and 4th cents. BC. This evidence, however, ought not to be overestimated since these gods were depicted in order to demonstrate the close links with the Greek world. Especially important was Heracles not only as the ancestor of the Macedonian royal family, but also fulfilling manifold other functions, e.g. as the patron of hunting.

Other cults of not inconsiderable importance were those of Helios, among the Paeonians worshipped as a disc, Selene, the Dioscuri, healing deities -represented by Asclepius and Hygeia- river-gods, nymphs, the Pierian Muses, and a strange snake.

Alongside the cult of Dionysus and the Samothracian mysteries, Orphism too was not unknown (Derveni papyrus c.330 BC.)

The so-called Thracian Rider is attested on votive tablets in north and east Macedonia. However, in contrast to Thrace the ‘Heros Equitans’ is frequently depicted on Macedonian tomb-stones. The numerous deifications of the dead as e.g. Aphrodite, Artemis, Athena, Dionysus, Eros, Hermes, and Heracles belong in this context. These monuments, as well as most river-statues and the votive reliefs depicting various deities, generally date to the second half of the 2nd and the first half of the 3rd cent. AD.

M.Oppermann,

Oxford Classical Dictionary, 3rd ed. (1996), p.905

http://www.ucc.ie/staff/jprodr/macedonia/macancrel.html