Εμφανίζονται 58 τίτλοι με αναζήτηση: Οι κάτοικοι του τόπου στην ευρύτερη περιοχή: "ΣΤΕΡΕΑ ΕΛΛΑΔΑ Περιφέρεια ΕΛΛΑΔΑ" .
ΒΟΥΛΙΣ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ο Παυσανίας παραδίδει ότι ήσαν αλιείς πορφύρας (Παυσ. 10,37,3).
ΕΥΒΟΙΑ (Νησί) ΕΛΛΑΔΑ
There were also some Aeolians from the army of Penthilus who remained in the island, and, in ancient times, some Arabians who had crossed over with Cadmus.
ΚΑΡΥΣΤΟΣ (Αρχαία πόλη) ΕΥΒΟΙΑ
Perseus Encyclopedia
ΜΑΛΙΑΚΟΣ ΚΟΛΠΟΣ (Κόλπος) ΦΘΙΩΤΙΔΑ
ΠΛΑΤΑΙΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
That of Athens comprised the Chians, Lesbians, Plateans, the Messenians in Naupactus, most of the Acarnanians, the Corcyraeans, Zacynthians, and some tributary cities in the following countries, viz., Caria upon the sea with her Dorian neighbors, Ionia, the Hellespont, the Thracian towns, the islands lying between Peloponnese and Crete towards the east, and all the Cyclades except Melos and Thera.
ΣΚΥΡΟΣ (Νησί) ΣΤΕΡΕΑ ΕΛΛΑΔΑ
ΑΒΑΙ (Αρχαία πόλη) ΑΤΑΛΑΝΤΗ
The ancient inhabitants of Euboea. They are said to have been of Thracian origin, to have first settled in Phocis, where they built Abae, and afterwards to have crossed over to Euboea. The Abantes of Euboea assisted in colonizing several of the Ionic cities of Asia Minor.
Ο Στράβων λέει ότι συμφωνα με τον Αριστοτέλη οι κάτοικοι της πόλης ήταν θράκες και ότι αποίκισαν την Εύβοια και ονόμασαν τους κατοίκους του νησιού Αβαντες (Στράβ. 10,1,3)
Since it was still a custom at that time for youth who were coming
of age to go to Delphi and sacrifice some of their hair to the god, Theseus went
to Delphi for this purpose, and they say there is a place there which still to
this day is called the Theseia from him. But he sheared only the fore part of
his head, just as Homer1 said the Abantes did, and this kind of tonsure was called
Theseis after him.
Now the Abantes were the first to cut their hair in this manner, not
under instruction from the Arabians, as some suppose, nor yet in emulation of
the Mysians, but because they were war-like men and close fighters, who had learned
beyond all other men to force their way into close quarters with their enemies.
Archilochus is witness to this in the following words:
Not many bows indeed will be stretched tight, nor frequent slings
Be whirled, when Ares joins men in the moil of war
Upon the plain, but swords will do their mournful work;
For this is the warfare wherein those men are expert
Who lord it over Euboea and are famous with the spear.
Therefore, in order that they might not give their enemies a hold
by their hair, they cut it off. And Alexander of Macedon doubtless understood
this when, as they say, he ordered his generals to have the beards of their Macedonians
shaved, since these afforded the readiest hold in battle.
ΒΟΙΩΤΙΑ (Αρχαία περιοχή) ΕΛΛΑΔΑ
Προϊστορική φυλή τον καιρό του Ωγυγα, του πρώτου ανθρώπου στη γη. Παραδίδεται ότι καταστράφηκαν από λοιμό.
Βοιωτικές φυλές που εγκαταστάθηκαν στη χώρα μετά τους Εκτηνες (Παυσ. 9,5,1).
Hyantes, (Huantes). The ancient inhabitants of Boeotia, from which
country they were expelled by the Cadmeans. Part of the Hyantes emigrated to Phocis,
where they founded Hyampolis and part to Aetolia. The poets use the adjective
Hyantius as equivalent to Boeoticus.
Aones (Aones), the name of some of the most ancient inhabitants of Boeotia, who derived their origin from Aon, a son of Poseidon. (Strab. p. 401, seq.; Paus. ix. 5. § 1; Lycophr. 1209; Ant. Lib. 25; Steph. B. s. vv. Aones, Boiotia.) They appear to have dwelt chiefly in the rich plains about Thebes,, a portion of which was called the Aonian plain in the time of Strabo (p. 412). Both by the Greek and Roman writers Boeotia is frequently called Aonia, and the adjective Aonius is used as synonymous with Boeotian. (Callim. Del. 75; Serv. ad Virg. Aen. vi. 65; Gell. xiv. 6.) Hence the Muses, who, frequented Mt. Helicon in Boeotia, are called Aonides and Aoniae Sorores. (Ov. Met. v. 333; Juv. vii. 58, et alibi; cf. Miller, Orchomenos, p. 124, seq. 2nd ed.)
This text is from: Dictionary of Greek and Roman Geography (1854) (ed. William Smith, LLD). Cited September 2004 from The Perseus Project URL below, which contains interesting hyperlinks
Hyantes (Huantes), are mentioned among the aboriginal inhabitants
of Boeotia, who were driven out of this country by the Cadmeians, whereupon they
founded the town of Hyampolis in Phocis. (Paus. ix. 5. § 1, ix. 35. § 5; Strab.
vii. p. 321, ix. pp. 401, 424, x. p. 464.)
Ηταν οι πρώτοι κάτοικοι του τόπου.
ΕΥΒΟΙΑ (Νησί) ΕΛΛΑΔΑ
Πριν τον Τρωικό πόλεμο, στα βόρεια του νησιού όπου επίσης κατοικούσαν και Ιστιαιείς.
Ο Ομηρος ονομάζει όλους τους κατοίκους του νησιού Αβαντες (Β536, 542) και ποτέ Ευβοείς. Θεωρούνταν οι αρχαιότεροι κάτοικοι του νησιού.
Ο Αριστοτέλης λέει ότι Θράκες άποικοι ξεκίνησαν από την Αβα τη Φωκική και πήγαν στο νησί και από κει ονομάστηκαν Αβαντες οι κάτοικοι (Στραβ. 10,1,3).
Αλλοι πάλι λένε ότι επώνυμος οικιστής του νησιού ήταν ο βασιλιάς του Αργους Αβαντας.
Επώνυμος αναφέρεται και ο τοπικός ήρωας Αβας, από την Χαλκίδα, γιος της νύμφης Αρεθούσας με τον Ποσειδώνα.
Η πόλη έγινε, μετά τους Μυρμιδόνες, πρωτεύουσα των Μαλίων.
ΤΙΘΟΡΕΑ (Αρχαία πόλη) ΦΘΙΩΤΙΔΑ
The inhabitants of one of the Phocian towns destroyed by Xerxes. (Herod. viii.
33.) From the order in which it stands in the enumeration of Herodotus, it appears
to have stood near the Cephissus, in some part of the plain between Tithorea and
Elateia, and is perhaps represented by the ruins at Palea Fiva. (Leake, Northern
Greece, vol. ii. p. 89.)
ΧΑΛΚΙΣ (Αρχαία πόλη) ΕΥΒΟΙΑ
Archemachus the Euboean says that the Curetes settled at Chalcis, but since they were continually at war for the Lelantine Plain and the enemy would catch them by the front hair and drag them down, he says, they let their hair grow long behind but cut short the part in front, and because of this they were called Curetes, from the cut of their hair, and they then migrated to Aetolia, and, after taking possession of the region round Pleuron, called the people who lived on the far side of the Achelous Acarnanians, because they kept their heads unshorn.
ΔΕΛΦΟΙ (Κωμόπολη) ΠΑΡΝΑΣΣΙΔΑ
Η ιστορία των δύο πανάρχαιων οικισμών Δελφοί και Χρισσό
είναι πάρα πολύ μεγάλη και συνδέεται με τον κοινωνικό και πολιτιστικό βίο των
αρχαίων προγόνων μας. Ο χρόνος απέδειξε ότι πάρα πολλά ήθη και έθιμα ήταν κοινά,
γιατί κοινές ήταν οι μοίρες των ανθρώπων. Προπολεμικά οι άνθρωποι γλεντούσαν μέσα
από τις απλές παραδοσιακές συνήθειες, για να ξεχάσουν τις στενοχώριες τους από
τη σκληρή δουλειά της καλλιέργειας της ελιάς και των λιγοστών επαγγελμάτων-βοσκού,
μπακάλη, κοφινά, σιδερά, καλαντζή, αλμπάνη, νεροκράτη, ταβερνιάρη, φωτογράφου,
κουδουνά, σαμαρά, ράπτη, μοδίστρας και ντελάλη (στους Δελφούς ο Παν. Ματθαίος
και στο Χρισσό ο Παν. Λαiνης).
Μερικά από τα γνωστότερα ήθη και έθιμα είναι :
Το κείμενο παρατίθεται τον Φεβρουάριο 2005 από την ακόλουθη ιστοσελίδα του Δήμου Δελφών
Όταν κάποιος πέθαινε σε νεαρή ηλικία, το σπίτι πενθούσε έντονα. Για να δείξουν μάλιστα το πένθος, έβαζαν έξω από το σπίτι ένα μαύρο ύφασμα με τα αρχικά του ονόματος του νεκρού σε χάρτινα χρυσά γράμματα. Αργότερα έβαζαν μαύρες κορδέλες, ώστε να γνωρίζουν όλοι ότι το σπίτι πενθεί και δεν δέχεται επισκέψεις στις γιορτές, ούτε έπρεπε τα παιδιά να λένε τα κάλαντα. Μέχρι το 1950 έντυναν και εσωτερικά τα σπίτια τους με μαύρες κουρτίνες και τραπεζομάντηλα, ή έβαζαν μαύρες κορδέλες πάνω στα τραπεζομάντηλα, τις κουρτίνες και τους καθρέπτες. Την ημέρα του θανάτου οι καθρέπτες ήταν καλυμμένοι με πετσέτες. Οι γυναίκες ντύνονταν ολόμαυρα και οι άνδρες έμεναν αξύριστοι. Σήμερα οι εκδηλώσεις αυτές του πένθους έχουν απαλυνθεί. Οι άνδρες μένουν αξύριστοι μόνο αν χάσουν νέα την σύντροφό τους ή το παιδί τους. Τότε φορούσαν συνέχεια το περιβραχιόνιο και τη μαύρη γραβάτα, ενώ στις μέρες μας μόνο στην κηδεία και συνέχεια στις πένθιμες τελετές. Μέχρι το 1970 περίπου οι χήρες δεν έβγαζαν ποτέ τα μαύρα ρούχα. Μόνον όταν πάντρευαν το παιδί τους έριχναν την ημέρα του γάμου ένα άσπρο μαντήλι στην πλάτη τους. Ακόμη και σήμερα σε αρραβώνες και γάμους όσες γυναίκες πενθούν και φορούν μαύρα συμμετέχουν στις τελετές αυτές, ρίχνοντας πάνω στα ρούχα τους άσπρο μαντήλι. Οι γυναίκες φορούν μαύρα συνήθως για ένα χρόνο στους ηλικιωμένους και τρία χρόνια στους νεώτερους.
Το κείμενο παρατίθεται τον Φεβρουάριο 2005 από την ακόλουθη ιστοσελίδα του Δήμου Δελφών
6/8
Στις 6 Αυγούστου, στη γιορτή της Μεταμόρφωσης του Σωτήρος, συνηθίζεται ακόμα και
σήμερα οι νοικοκυρές να κόβουν μισογινωμένα σταφύλια από τ' αμπέλια και τις κληματαριές
και να τα πηγαίνουν στην εκκλησία. Αφού τα ψάλει ο παπάς, οι γυναίκες τα μοιράζουν
στον κόσμο. Αυτό το έκαναν, για να έχουν καλή σοδειά και καλά κρασιά.
28/8
Την παραμονή του Αγίου Ιωάννη του Αποκεφαλιστή (29 Αυγούστου) οι Δελφιώτες και
οι Χρισσαϊτες συνήθιζαν να πηγαίνουν με ζώα στην εκκλησία του Αη-Γιάννη στην Κίρρα.
Εκεί συμμετείχαν στην αγρυπνία και έπιναν νερό από την πηγή της περιοχής, που
θεωρούσαν ότι καθάριζε τα έντερα. Για το λόγο αυτό, το νερό αυτό το αποκαλούσαν
«τσερλόνερο». Ανήμερα, μετά τη λειτουργία, επέστρεφαν στα σπίτια τους ανακουφισμένοι
ψυχικά και σωματικά. Το έθιμο αυτό έσβησε μετά το 1970.
1/9
Η 1η Σεπτεμβρίου ήταν η αρχή της ελληνικής Ινδικτιώνος. Η Ινδικτιών ήταν μη αστρονομικός
κύκλος, τον οποίο χρησιμοποιούσαν παλιότερα ως μέσο προσδιορισμού των ετών και
ταυτιζόταν με το οικονομικό έτος. Οι προϋπολογισμοί του Κράτους και των μεγάλων
επιχειρήσεων συντάσσονταν από την 1η Σεπτεμβρίου και μετά. Αυτό ισχύει και σήμερα
στις οικονομικές σχέσεις του κράτους και των επιχειρήσεων. Ο λαός θεωρούσε ότι
η ημερομηνία αυτή ήταν καθοριστική για την οικονομική επιτυχία του σπιτιού. Έτσι
και στους Δελφούς και
το Χρισσό την ημέρα αυτή δεν δέχονταν επισκέψεις. Το έθιμο αυτό μετά τη δεκαετία
του 1950 ατόνησε και σήμερα πια δεν τηρείται.
ΕΥΒΟΙΑ (Νησί) ΕΛΛΑΔΑ
Οι Αβαντες συνήθιζαν να μακραίνουν τα μαλλιά τους στο πίσω μέρος της κεφαλής (βλ. και Ιλ. Β 542) όντας οι πρώτοι που κατέφυγαν σ΄αυτή τη συνήθεια και όχι υιοθετώντας την από τους Αραβες ή τους Μυσούς. Ο Πλούταρχος την αποδίδει στο γεγονός ότι οι Αβαντες ως πολεμικός λαός μάχονταν στήθος με στήθος και για να αποφύγουν να τους πιάσουν οι εχθροί από τα μαλλιά κατέφυγαν σάυτή την πρακτική (Πλούτ. 5,1-2).
ΘΗΒΑ (Πόλη) ΒΟΙΩΤΙΑ
Pίζωσε στην πόλη πριν από 120 χρόνια και ζει μέχρι σήμερα. O Bλάχικος γάμος είναι
μια αποκριάτικη γιορτή που γίνεται κάθε χρόνο την Kαθαρή Δευτέρα και αποτελεί
το αποκορύφωμα των εκδηλώσεων που ξεκινούν από την Tσικνοπέμπτη. Eίναι ένα έθιμο
των Bλαχοποιμένων που κατέβηκαν από την Πίνδο.
Στην πορεία προστέθηκαν διάφορα κατάλοιπα από Διονυσιακές γιορτές που γίνονταν
στην αρχή της άνοιξης, εποχή της βλάστησης, της γονιμότητας και αναγέννησης. O
γάμος συνοδεύεται από γλέντια, χορούς και ξέφρενη διασκέδαση. Oι γιορταστικές
εκδηλώσεις ξεκινούν από την Tσικνοπέμπτη, όπου όλη η πόλη ξεφαντώνει με τις παρέες
των Bλάχων, καταναλώνοντας πολύ κρασί και εδέσματα στα διάφορα κέντρα που είναι
τα γνωστά στέκια των καπεταναίων. Tην Kυριακή γίνονται τα αρραβωνιάσματα για να
καταλήξουμε την Kαθαρή Δευτέρα στο Bλάχικο γάμο στον κεντρικό δρόμο της πόλης.
Στη διάρκεια του διαλόγου τα δύο συμπεθεριά του γαμπρού και της νύφης, δηλαδή
ο γαμπροσυμπέθερος (πατέρας γαμπρού) και ο γεροπεθερός Μήτρος (πατέρας νύφης)
διευθετούν, μέσα από ένα σατυρικό διάλογο, τις κάποιες αντιρρήσεις που έχουν αφορμή
την χαμένη αγνότητα της νύφης, με πραγματικό σκοπό την αύξηση της προίκας. Mετά
την διευθέτηση συνεχίζονται τα γλέντια και οι χοροί γύρω από τις φωτιές των Bλάχων
κατά μήκος του πεζόδρομου της Eπαμεινώνδου. Tο μεσημέρι και πριν την τελετή του
γάμου, οι Bλάχοι συγκεντρώνονται στο γραφικό εκκλησάκι της Aγίας Tριάδας, όπου
στήνουν τραπέζι, με νηστίσιμα φαγητά και διαλεχτή ρετσίνα Θήβας.
Το κείμενο παρατίθεται τον Ιούνιο 2005 από την ακόλουθη ιστοσελίδα του Δήμου Θήβας
Εργαστήριο παραδοσιακών στολών
Mε στόχο την κάλυψη των αναγκών του εθίμου του Bλάχικου Γάμου, που
γίνεται κάθε χρόνο στην πόλη, την Kαθαρή Δευτέρα, δημιουργήθηκε από την ΔEΠOAΘ,
το εργαστήριο Παραδοσιακών στολών, που λειτουργεί στην αρχή της Δημοτικής Aγοράς.
H πρωτοβουλία της Δημοτικής Eπιχείρησης, σκοπεύει να προμηθεύσει όλους τους πολίτες
που ασχολούνται με το έθιμο, με παραδοσιακές στολές, αλλά και τους νέους για να
συνεχιστεί το έθιμο. Δέχεται την δημιουργία στολών κατά παραγγελία και από άλλα
μέρη της χώρας, για τις ανάγκες των λαογραφικών και παραδοσιακών συλλόγων.
Το κείμενο παρατίθεται τον Ιούνιο 2005 από την ακόλουθη ιστοσελίδα του Δήμου Θήβας
ΑΜΦΙΣΣΑ (Αρχαία πόλη) ΠΑΡΝΑΣΣΙΔΑ
Στην Αμφισσα είχαν εγκατασταθεί Λοκροί. Αυτοί μάλιστα έδωσαν αφορμή για να κηρύξουν τον πόλεμο στην Αμφισσα οι πόλεις της Αμφικτυονίας το 339 π.Χ. (Αισχ. 3,123 , Δημοσθ. 18, 157 & Παυσ 3,9,9).
ΟΡΧΟΜΕΝΟΣ (Αρχαιολογικός χώρος) ΒΟΙΩΤΙΑ
Ο Ετεοκλής, ο μυθικός βασιλιάς του Ορχομενού, ήταν ο πρώτος που θυσίασε στις Χάριτες, τον αριθμό των οποίων όρισε σε τρείς (Παυσ. 9,35,1). Σ' όλη την αρχαιότητα η λατρεία των Χαρίτων ήταν η κυριώτερη του Ορχομενού. Ο Πίνδαρος τον ονόμαζε "καλλίχωρον πόλιν χαρίτων" (Εκδ. Αθηνών, τόμος 5, σελ. 224, σημ. 1)
ΧΑΙΡΩΝΕΙΑ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Οι Χαιρωνείς λάτρευαν αυτό το δόρυ που πίστευαν ότι είχε φτιάξει ο Ηφαιστος για το Δία, είχε όμως περάσει από τα χέρια πολλών θεών και ηρώων, άρα είχε μείνει πάνω του κάτι από τη δύναμη όλων αυτών. Δεν το είχαν σε ναό, αλλά ο ιερέας το κρατούσε σε κάποιο σπίτι, όπου γίνονταν καθημερινές θυσίες (Παυσ. 9,40,11-12).
ΒΟΙΩΤΙΑ (Αρχαία περιοχή) ΕΛΛΑΔΑ
Πριν εγκατασταθούν στη Βοιωτία ζούσαν στη Θεσσαλία και ονομάζονταν Αιολείς.
Boeotarches (Boiotarches, or Boiotarchos). It is proposed under this head to give
a brief account of the Boeotian constitution as well as of the Boeotarchs.
The Boeotians in ancient times occupied Arne in Thessaly. (Thuc. i.
12.) Sixty years after the taking of Troy they were expelled by the Thessalians,
and settled in the country then called Cadmeis, but afterwards Boeotia (the apodasmos
being introduced by Thucydides in order to reconcile the Homeric account, Il.
ii. 494. foll., with the tradition as to the time of their migration into Boeotia).
The leader of the Boeotians was king Opheltas (Plut. Cim. 1); a later king Xanthus
fell in single combat with Melanthus (Harp. s. v. Apatouria). From Thuc. iii.
61 it would seem that these kings ruled the whole country from Thebes. Later on
the country was divided into several states, containing each a principal city
with its xunteleis (cf. Thuc. iv. 76, Chaironeian--he es Orchomenon--xuntelei)
or xummoroi (cf. Thuc. iv. 93, Thebaioi kai hoi xummoroi autois, i.e. those who
inhabited the same moira or division of Boeotia with the Thebans, as, e.g., the
Parasopii, Therapnenses, Peteonii: Strab. ix. 2, 24. 26, Arnold ad Thuc. l. c.)
living around it. The number and names of these independent states are differently
given by different writers on the subject; we know, however, for certain that
they formed a confederacy called the Boeotian League, with Thebes at its head,
and Freeman is of opinion that the political union grew out of an older Amphictyony
(Pausan. ix. 34, 1). Common sanctuaries were the temple of the Itonian Athene
near Coronea, where the Pamboeotia were celebrated, and the temple of Poseidon
in Onchestus (Strab. ix. 2, 23. 33). Thucydides (iv, 93) mentions seven independent
states: Thebes, Haliartus, Coronea, Copae, Thespiae, Tanagra, and Orchomenus;
and we learn from inscriptions that, at one time or other, the following belonged
to the same class: Anthedon, Lebadea, Hyettus, Acraephia, Chorsia (or Korsia,
Demosth. F. L. § 141, etc.), Thisbe, Chaeronea. O. Muller (Orchom. p. 403) supposes
there were originally fourteen free states. Probably the number differed at different
times; some Boeotian towns seceded from the league, as Eloutherae (Pausan. i.
38, 8), Plataea (Herod. vi. 108, in B.C. 519, according to Clinton, whilst Grote,
iv. 94 n., fixes the date after the expulsion of Hippias; it joined the league
again a few years previous to B.C. 372), Orchomenus in B.C. 395 (Xen. Hell. iii.
5, 6), Oropus (Pausan. i. 34, 1; Xen. Hellen. vii. 4, 1; Demades, i. 9, and Hyp.
pro Eux. c. 16; Diod. Sic. xiii. 56); or non-Boeotian towns joined the league,
e. g. Larymna (Pausan. ix. 23, 7, hekousios metetaxanto es Boiotous), etc.; or
we find Boeotian towns changing their status within the league, gaining independence:
thus Acraephia belonged at one time to Thebes (Pausan. ix. 23, 5, einai ex arches
moiran tes Thebaidos); as to Chaeronea cf. Thuc. iv. 76, and Pausan. ix. 3, 6;
other towns were destroyed by Thebes, as Plataea, Orchomenus, Thespiae, Coronea.
The dependent towns, or districts, were not immediately connected with the national
confederacy, but with the neighbouring chief city, as Cynoscephalae was with Thebes
(Boeckh on Pindar. ii. 2, p. 13). In fact, they were obliged to furnish troops
and money, to make up the contingent furnished by the state to which they belonged,
to the general confederacy (Arnold ad Thuc. iv. 76). Freeman, however, is of opinion
that xuntelein implies a greater degree of freedom on the part of these dependent
places than Arnold allows (cf. also Vischer, Kl. Schr. i. p. 341, 4). Freeman
divides the history of the league into three periods: the first extends to the
dissolution of the league at the peace of Antalcidas, B.C. 387 ; the second includes
the short but brilliant period of Theban greatness down to the conquest of Thebes
by Philip (B.C. 338) and its destruction by Alexander, B.C. 387-334 (the league
was nominally revived: Diod. xv. 80, koine sunodos ton Boioton: cf. 83, but was
practically only another name for bondage to Thebes, Xen. Hell. vi. 1, 1, v. 4,
63); the third from the destruction of Thebes by Alexander and its restoration
by Cassander, B.C. 316 (Thebes becoming again the head of the league: Liv. xxxi.
1, Boeotiae caput, but with powers very inferior to those she formerly possessed),
down to the final dissolution of the league by Quintus Marcius Philippus, B.C.
171. Mommsen (Rom. Gesch. i. p. 740) fixes the legal dissolution of the league
in B.C. 146, and infers from Pausanias (vii. 16, 9, 10) that it was revived soon
afterwards (kai sunedria te kata ethnos apodidoasin [hoi Pomaioi] hekastois ta
archaia, etc.). Certain it is that some kind of confederation lasted down to a
late period of the Roman Empire: the Boeotians retained two votes in the Amphictyonic
council after the reforms of Augustus (Aeschin. ii. § 116, and Pausan. ix. 8,
3); they sent Epaminondas of Acraephia as ambassador to the emperor Caligula huper
tou ethnous Boioton (Keil, Sylloge Inscr. Boeot. p. 116; cf. C. I. G., 1625, l.
30, to koinon Pamboioton sunedrion); and from an inscription of the reign of Marcus
Aurelius (Henzen, Ann. [p. 301] dell' Inst. di Corresp. Archeol., 1866, p. 139
foll.), we learn that a citizen of Chaeronea had been three times Boeotarch (ho
Boiotarches to g).
Each of the principal towns seems to have had its boule (Xen. Hell.
v. 2. 29) and demos. It is true, as Freeman points out, the passage in question
merely speaks of a Theban boule, and that during the time (B.C. 382) when the
confederation was in abeyance, yet he admits that Boeckh was justified by analogy
in his supposition; he adds that he is not clear about the existence of popular
assemblies in the Boeotian cities during the first period (yet there are traces
of such: see Herod. v. 79, halien poiesamenoi: Xen. Hell. iii. 5. 8, tote hapasa
he polis apepsephisato me sustrateuein autois, sc. the Lacedaemonians). In his
opinion, during nearly the whole of the first period, the government of each particular
city was oligarchic, as the federal government was oligarchic; for the supreme
power of the league was vested in the four senates (Thuc. v. 38, haiper hapan
to kuros echousin), of the constitution of which we know nothing. Tittmann (p.
695), Kortum (p. 86), and Freeman consider it most probable that they represented
four districts ; they must, however, have been assembled in one place, since Thucydides
uses also boule for them all. In the second period, after democracy was introduced
at Thebes, Thebes practically became sovereign (Isocr. xiv. 8. 35); there was
no longer a Boeotian confederacy, but rather a Theban state, in which other cities
were compelled to merge themselves against their will. In formal documents constitutional
federal language was employed (koine sunodos ton Boioton, Diod. xv. 80; xvi. 85),
but in reality the Boeotian assembly simply sat to register Theban edicts in the
name of the league (to plethos or ho demos, Diod. xv. 72, 78, 79). In the third
period (the date of the reconstitution of the league does not seem certain, but
in B.C. 323 the Boeotians are spoken of as a political whole, Hyper. Or. fun.
6, 16), Orchomenus was for a time the head of the league (B.C. 294, Polyaen. iv.
7, 11), but Thebes was again Boeotiae caput in B.C. 197 (Liv. xxxi. 1): the supreme
power was vested in a federal assembly, in which, as we may gather from an expression
of Livy (l. c. c. 2), each of the confederate cities had a distinct vote (Freeman):
ho demos conferred proxenia (proxenon eimen Boioton, Larfeld, Syll. Inscr. Boeot.
No. 316 = C. I. G. 1565, No. 317), elected strategoi (Polyb. xx. 6), etc.
Each city had one or several archons (cf. the inscr. quoted above
from the 1st century after Christ, and C. I. G. 1625, 1. 41); their period of
office was a year (C. I. G. 1569a, iii. 40, ho eniautos ho meta Thunarchon archonta
Erchomenius; Rangabe, Antiq. Hellen. 1005; hence the archon is called eponumos).
We know nothing of their power and duties. The Theban archon was chosen by lot,
and kept a sacred spear of office always by him (Plut. de gen. Socr. 31; see Plut.
Arist. 21, on the Plataean archon). The main powers of the state were in the hands
of the polemarchs, the maximi magistratus of Corn. Nep. Pelop. ii. 2; they did
not command forces, but they could imprison (Xen. Hell. v. 2, 30); they directed
the levies of troops (C. I. G. 1573, etc.); they seem also to have been concerned
with finances (C. I. G. 1569, 1570), and to have been entrusted with the carrying
out of decrees of the senate and people (Keil, p. 132, dedogmenon einai tois te
sunedrois kai toi demoi, tous polemarchous tous epi Kaphi[sotimou?] archontos
[epainesai], etc.; Meier, d. Privatschiedrichter, etc., p. 49, 1, 27, anagrapsai
t[e tous] astoguol? where Lebas, Voyage archeol. en Grece, No. 35, reads anagrapsanton
de toi polema[rchoi]). Their period of service was a year; their number was three
(not six, as Boeckh thought; cf. E. Curtius in Rhein. Mus. 1843, p. 110), see
C. I. G. 1573, etc.; only two are mentioned for Thebes by Xen. Hell. v. 2, 25.
The grammateus to the polemarchs under the empire (C. I. G. 1573, grammatiddontos
tus polemarchus) was probably of higher rank than the one mentioned by Xen. Hell.
v. 4, 2; Plut. Pelop. 7, de gen. Socr. 4. Of other magistrates we find mentioned
hipparchoi and ilarchai (C. I. G. 1575, 1588; Rang. 1313; C. I. G. 1588, 1576),
commanding the cavalry; a nauarchos (Rang. l. c.); katoptai, who assisted the
polemarchs in financial matters and audited magistrates' accounts (C. I. G. 1569,
1570); sunegoroi and soundikoi (Keil, p. 13); tamiai, with their president ho
tamias ho proarchon (C. I. G. 1570, ho t. ho p. prostheto to elleipon kai apologisastho
pros katoptas). The popular assembly at Thebes is called halia by Herod. v. 79,
ekklesia by Demosth. de Cor. § 213, and Plut. Pelop. 12; see also Pausan. ix.
1. 5, epistanto (the Plataeans) tous Thebaious hos pandemei kai hama epi pleiston
eiothesan bouleuesthai, parephulasson tas ekklesias auton, etc. The murderers
of Euphron (B.C. 367) were put upon their trial before the boule at Thebes (Xen.
Hell. vii. 3, 5-12); hoi dikazein lachontes are mentioned by Pausan. ix. 14. 7,
in connexion with the trial of Epameinondas. Besides the archons of the separate
states, there was an archon of the confederacy. This archon, the nominal chief
of the league, was not necessarily a Theban, as Boeckh supposed: cf. Keil, p.
69, archontos Boiotois Philokomo [Ant]i[gene]iio The[i]spie[ios], and Lolling
(Mittheil. d. d. Arch. Inst. in Athen, iii. p. 87), Eumeilo archontos Epikoudeio
Koroneos; he was re-eligible after his year's service, for in some inscriptions
of Hyettus we find the same federal archon, but different polemarchs. His name
was affixed to all alliances and compacts which concerned the whole confederacy
(C. I. G. 1565, tou deina archontos: 1570, archontos en koinoi Boioton, or, as
above, with the addition of his father's name and that of the town of which he
was a citizen), and also to the lists of conscripts of the individual states,
the name of the federal archon preceding that of the local archon: thus C. I.
G. 1573, Kteisiao archontos Boiotns, Erchomenius de Karaicho. The real power was
in the hands of the Boeotarchs, as representatives of the several Boeotian cities;
it is true, their determinations required the ratification of the four senates
(Thuc. v. 38). They: were the supreme military commanders, but we also find them
discharging the functions of an executive in various matters. In fact, they are
represented by Thucydides as forming an alliance with foreign states; as receiving
ambassadors on their return home; as negotiating with envoys from other countries,
and as acting as the representatives of the whole league, although, to their great
surprise, the boule refused to sanction the measures they had resolved on (cf.
also Aeschin. [p. 302] iii. 149, 151; Polyaen. iv. 7-11). Another instance in
which the Boeotarchs appear as executive is their interference with Agesilaus
on his embarking from Aulis for Asia (B.C. 396), when they prevented him from
offering sacrifice as he wished (Plut. Ages. 6; Xen. Hell. iii. 4, 4). Still the
principal duty of the Boeotarchs was of a military nature (hence they are sometimes
called strategoi, Plut. Reg. et imp. Apophth. p. 194 B; Pelop. 29, 31, &c.):
thus they led into the field the troops of their respective states; and when at
home they took whatever measures were requisite to forward the military operations
of the league, or of their own state. For example, we read of one of the Theban
Boeotarchs ordering the Thebans to come in arms to the ecclesia for the purpose
of being ready to attack Plataea (Pausan. ix. 1. 6). The exact number of Boeotarchs
is a disputed point; we know that the Thebans elected two (Thuc. ii. 2 ; iv. 91,
etc.), and Boeckh explains the second Theban Boeotarch to have been the representative
of some town formerly a member of the league, but afterwards merged in Thebes
(on one occasion, i. e. after the return of the exiles with Pelopidas, B.C. 379,
we read of there being three at Thebes, Plut. Pelop. 13); and it is generally
supposed that each of the other cities elected one. Boeckh, however, whom Grote
(ii. p. 296) follows, is of opinion that in the second period of the league the
number of Boeotarchs was fixed, and that two or three of the smaller cities chose
one Boeotarch in turn. Mention is made of eleven Boeotarchs in connexion with
the battle of Delium (B.C. 424) by Thucydides (iv. 91, cf. Schol. on ii. 2; so
Boeckh, Arnold, etc. others make out thirteen; Von Wilamowitz-Mollendorff in Hermes,
viii. p. 440, proposes to read hepta for hendeka since in chap. 93 seven independent
states are mentioned). At the time of the battle of Leuctra (B.C. 371) we find
seven Boeotarchs mentioned (Diod. Sic. xv. 52, 53; Pausan. ix. 13. 6, 7), and
the same number in C. I. G. 1565, 1593, and in the inscr. quoted above (Lolling,
etc.), if aphedriateuontes is only another name for Boeotarchs (so Boeckh, C.
I. G. p. 729 a; Schoemann, Jus publ. 408, n. 37; whilst C. W. Muller sees in them
the members or committees of the four senates, and G. Gilbert, ii. p. 56, a commission
specially appointed to procure the tripods in question). Correspondingly there
were seven federal officers of the cavalry, as we learn from the account of the
hipparch Pompidas (see Von Wilamowitz-Mollendorff, l.c. pp. 431-441. Thuc. iv.
72; Polyb. xx. 5, mention the hipparch ton Boioton). No conclusion as to the number
of Boeotarchs can be drawn from Liv. xlii. 43 ( ut duodecim, qui privati coetum
et concilium habuissent ), or from Pausan. x. 20. 3, where we read of four, since
on that particular expedition probably only that number were sent. The Boeotarchs,
when engaged in military service, formed a council of war, the decisions of which
were determined by a majority of votes (Thuc. iv. 91; Diod. Sic. xv. 53, 62; Pausan.
ix. 13, 6, 7), and it may be doubted whether the words hegemonias ouses autou
in the passage of Thucydides imply that the supreme command was always vested
in a Theban Boeotarch, or whether it was merely the turn of Pagondas to command
that particular day (Freeman). Their period of service was a year, beginning about
the winter solstice (Plut. Pelop. 24, 25), and whoever continued in office longer
than his time was punishable with death, both at Thebes and in other cities (Plut.
l. c.; Pausan. ix. 14. 5; Corn. Nep. Epam. 7). Epameinondas, with Pelopidas and
the other Boeotarchs, did so on their invasion of Laconia (B.C. 369), but their
eminent services saved them; in fact, the judges did not even come to a vote respecting
the former. At the expiration of the year a Boeotarch was eligible to office a
second time, and Pelopidas was re-elected without interruption from B.C. 378 to
his death (Diod. Sic. xv. 81). From the case of Epameinondas and Pelopidas, who
were brought before Theban judges for transgression of the law which limited the
time of office, we may conclude that each Boeotarch was responsible to his own
state alone. From Polyb. xx. 6; xxiii. 2, Freeman (cf. Gilbert, p. 55, n. 3) concludes
that in the third period there was a single general at the head of the league,
as at the head of other leagues, by whose side the Boeotarchs continued, their
office now answering pretty well to that of the Achaean Demiourgoi or Ministers.
Other officials of the league are mentioned in C. I. G. 1593: cf. Rangabe, 1217,
a grammateus, a theopropeon, and a manteuomenos.
This text is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited July 2004 from The Perseus Project URL below, which contains interesting hyperlinks
ΕΥΒΟΙΑ (Νησί) ΕΛΛΑΔΑ
Τη χώρα τους είχαν λεηλατήσει οι Θηβαίοι (Παυσ. 7,14,7).
Perseus Project Index. Total results on 25/4/2001: 76 for Euboeans.
ΘΕΣΠΙΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ακολούθησαν το Θηβαίο Ιόλαο στη Σαρδηνία, όπου μαζί και με Αθηναίους ίδρυσαν αποικία (Παυσ. 7,2,2).
ΘΗΒΑΙ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Πήραν μέρος στη μάχη των Θερμοπυλών και νίκησαν τους Λακεδαιμόνιους στα Λεύκτρα.
ΛΟΚΡΙΣ (Αρχαία χώρα) ΦΘΙΩΤΙΔΑ
Πήραν μέρος στο συνασπισμό διαφόρων πόλεων με την Αθήνα για να αποτινάξουν το Μακεδονικό ζυγό (Παυσ. 1,25,4).
Locrians, Lokrians: Perseus Project index
ΟΠΟΥΝΤΙΑ ΛΟΚΡΙΣ (Αρχαία περιοχή) ΦΘΙΩΤΙΔΑ
Perseus Encycopedia
ΤΟΛΟΦΩΝ (Αρχαία πόλη) ΠΑΡΝΑΣΣΙΔΑ
Ο Θουκυδίδης αναφέρεται σε Λοκρούς ανάμεσα στους οποίους συμπεριλαμβάνονταν και οι Τροφώνιοι (Θουκ. 3,301,2).
ΦΩΚΙΣ (Αρχαία περιοχή) ΕΛΛΑΔΑ
Βρέθηκαν σε πόλεμο με τους Φλεγύες και τους Θεσσαλούς. Επίσης, πήραν μέρος στον Τρωικό Πόλεμο.
Phocians, Phocaeans, Phokaians, Phokians: Perseus Project index
ΣΚΩΛΟΣ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
Ο Στάβων αναφέρει ότι ήταν κωμόπολη σε τραχύ τόπο και δυσκολοκατοικήσιμη, από όπου κυκλοφορούσε η παροιμία " εις Σκώλον μήτ' αυτός ίμεν, μήτ' αλλω έπεσθαι" (9,2,23).
ΤΑΝΑΓΡΑ (Αρχαία πόλη) ΒΟΙΩΤΙΑ
These stated themselves that they came from Eretria originally, but Herodotus thinks that they were Phoenicians. They lived at Tanagra in Boeotia, which had been formerly called Gephura (Etym. M.). When the rest of the Cadmeans were driven out by the Argives and went to the Encheleis, the Gephyraeans remained in Boeotia at first; but later, being expelled by the other inhabitants of that country, they turned to Athens. The Athenians made them citizens on special terms, epi rhetois: which were probably to maintain in repair the bridges over the river Cephisus (Lyd. de Mens. viii. p. 45; Etym. M. s. v. Gephureis), for that art was considered recondite in early times (cf. Fr. Lenormant, Voie Sacree Eleusinienne, p. 247); and with injunctions to keep aloof from the other citizens in many respects. They had temples and rites special to themselves (though these cannot have long remained secret: cf. Schol. on Aristoph. Ach. 708), and among these the temple and rites of Demeter Achaea (Herod. l. c.).
This extract is from: A Dictionary of Greek and Roman Antiquities (1890) (eds. William Smith, LLD, William Wayte, G. E. Marindin). Cited August 2004 from The Perseus Project URL below, which contains interesting hyperlinks
Λάβετε το καθημερινό newsletter με τα πιο σημαντικά νέα της τουριστικής βιομηχανίας.
Εγγραφείτε τώρα!
