1,721,012 research outputs found
Sammartano (Roberto). Origines gentium Siciliae. Ellanico, Antioco, Tucidide
No full textMoscati Castelnuovo Luisa. Sammartano (Roberto). Origines gentium Siciliae. Ellanico, Antioco, Tucidide. In: Revue belge de philologie et d'histoire, tome 80, fasc. 1, 2002. Antiquite - Oudheid. pp. 312-315
Sammartano (Roberto). Origines gentium Siciliae. Ellanico, Antioco, Tucidide
No full textMoscati Castelnuovo Luisa. Sammartano (Roberto). Origines gentium Siciliae. Ellanico, Antioco, Tucidide. In: Revue belge de philologie et d'histoire, tome 80, fasc. 1, 2002. Antiquite - Oudheid. pp. 312-315
Spazi nelle Storie, spazi della storia. Osservazioni sugli istmi in Erodoto
No full textHerodotus’ interest in isthmuses, as well as his perception of the geography
of these peculiar lands, is shown especially in the accounts about important
interventions of blockading or cutting isthmuses by different historical personages, at different times, which are aimed to turn a peninsula into an island. The historian is concerned about the issue whether it is appropriate to undertake such huge and expensive initiatives, or not. In fact, these raise doubts not only about their practical utility in military strategy, but also in relation to ethic-religious legitimacy of them, since interventions on isthmuses (cuts or blocks) modify radically the geomorphology of lands that has been given by the gods. In Herodotus’ narrative one can glimpse a lesson presumably intended to the historian’s audience, with allusions (perhaps) to Athenian thalassocracy of the mid-fifth century BC. It is advantageous to ‘insulate’ a peninsula, only when a state holds a navy, and naval hegemony allowing it to exploit the insular conformation of the territory for trade and safeguard. The experience made by Miltiades I through the fortification of the Chersonesus is a good proof. While the attempt made by the Peloponnesians to fortify the Isthmus of Corinth in 480 BC, during Xerxes’ expedition, is to be blamed. This episode is central in Herodotus’ reflection: the ‘insulation’ of the Peloponnese, separating it
from the Greek Peninsula through the blockading of the Isthmus of Corinth, would be strategically inappropriate, as well as a damage menacing the unity of the Greek forces
L'Apollo Archeghetes di Naxos e l'identità dei Sicelioti
No full textThe cult of Apollo Archeghetes, founded in Naxos by the oikist Teocle, was originally functional to strengthen the Ionian identity of the first colonial groups of the island, through the recall to the Apollo of Delos. Only later it was opened to all Greek people of Sicily, thus becoming the focus of the Sikeliote identity. A track of this "refunctionalization" can be seen in the news on the displacement of the Apollo Archeghetes altar outside the walls of Naxos, due perhaps to the reorganization of the urban planning made by Ieron
Diodoro Siculo e le identità etniche dei Sicani e dei Siculi
No full textIn his short account about the origins of Sicanians and Sicels Diodorus focuses on the process leading to the modification of the identity traits of these populations, from language to their education system which progressively became Greek; they eventually lost their previous ethnonymous. This picture can be hardly ascribed to the sources employed by Diodorus for the account of the so-called ‘Sicilian Archaeology’ in the first chapters of 5th Book (especially Timaeus); instead, it should be read in the light of changes occurring after Roman conquest of Sicily. For the gradual changing of identity traits of Sicanians and Sicels, up to a redefinition of these peoples as Siceliotes (that is, Greeks), seems to be connected to a sort of reaction and response to Rome and its ideology. Romans enhanced fictious ethnic kinships (such as that connecting the Elymians to the refugees from the Trojan War), and in so doing they tried to include anhellenic peoples of Sicily within Roman cultural heritage
L'identità delle popolazioni anelleniche d'Occidente nel Peri Italias di Antioco di Siracusa
No full textDealing with the origins of the populations settled in southern Italy and eastern Sicily Antiochus focuses on the theme of the autochthony of the Oenotrians, as well as other ethne originated from those, such as Italoi, Sicels and Morgetes. This can be especially inferred by the narrative context of fragment 2 (Jacoby), reported by Dionysius of Halicarnassus. The sketchy reference to the Italic Archaeology made by Antiochus, who mentions the Oenotrians as the oldest people in Italy, contrasts with traditions absorbed into Pherecydes’ work, according to which the Oenotrians were an ethnos of a distant Arcadian kinship, descending from the eponymous Lycaon, son of Oenotrus.
Antiochus’ portrayal of the Italic Archaeology aims to demolish Greeks’ previous ethnographical strands, in order to stress a sense of shared ethnic identity among all western populations,and to assert their autonomy and independency from the most ancient lineages of Mainland Greece. At the same time the historian intended to clarify in rationalist and etiological terms the reasons for the Oenotrians’ fragmentation, and the resettlement of the Sicels and Morgetes in Sicily, where they perceived themselves as distinct people, both politically and ethnically.
This view supported Hermocrates’ political program which was shown at the Congress of Gela in 424: the Syracusan general appealed to unity and autonomy of the different Sicilian communities, to overcome those ethinc divisions which were encouraged by certain political circles in Mainland Greece
La battaglia di Himera nelle Storie di Erodoto e il sincronismo con Salamina
No full textThe very short report of the battle of Himera given by Herodotus’ Histories seems to have the primary aim of supporting a widespread tradition among the inhabitants of Sicily (still circulating at the time when the historian lived) about the true reason preventing Gelon from siding with the Hellenic League against Persians: he was impelled to engage in the battle of Himera, which took place the very same day as the sea battle of Salamis. No celebratory intent emerges from the account of Gelon’s and Theron’s victory over the Carthaginians, since Herodotus wants to report all the versions known to him about the explanations given to Gelon’s refusal to join the Hellenic League; there is no room for the triumphalist tones of the Deinomenids’ propaganda, developed under Hieron’s reign, which stressed the anti-barbarian role played by the Deinomenids. The historian seems mainly interested in pointing out the great difference between the geo-political balance in Sicily at the time of Gelon’s dominion, and the coeval happenings in mainland Greece: in Sicily a serious interstate conflict opposing Greeks (Dorians and Chalcidians) summoned a powerful Carthaginian army; according to the accounts of Sicilian people, the impending danger of a larger conflict impeded the tyrant from participating in that hoped-for Panhellenic league against the threats from the barbarians, both in the West and in Greece
L'Occidente nella concezione geografica di Diodoro Siculo
No full textIn his first five Books of Historical Library Diodorus pays a particular attention to the lands of Atlantic Far West. Even if the historian does not show to be particularly interested in geographical descriptions and cartography, nevertheless he often portrays the background of mythical stories happening in western areas according to patterns which, in a sort of symmetrical correspondence, are similar to the historian’s representation of events involving the geographical areas of the Asian Far East. Diodorus has a “continuistic” view of the development of civilisation in all parts of the world known until then. The geography of the mythical past is fully consistent with that of Diodorus’ own times, showing that the far shores bordered by the Atlantic Ocean, seen as a kind of eschatia, have been found and civilised by great mythical and historical founders, just as it has happened in the Eastern areas of the ecumene. By broadening the horizon of his subject matter to the Atlantic West, Diodorus shows that the geographical, political and cultural centre of the world runs across the Rome – Sicily - (central)Libya axis
Alle radici della syngeneia: parentele etniche nel mondo greco prima della guerra del Peloponneso
No full textNegli anni del grande scontro tra Atene e Sparta i richiami ai legami di sangue tra città e popoli hanno giocato certamente un ruolo di rilievo nelle trattative diplomatiche volte a cementare le alleanze all’interno rispettivamente del blocco ionico formato dalla Lega Delio-Attica e del mondo dorico guidato dalla Lega del Peloponneso. Non è altrettanto certo, però, se già in precedenza il principio della solidarietà etnica abbia svolto una funzione parimenti importante nelle relazioni interstatali del mondo greco, né se gli appelli alla consanguineità abbiano determinato una sorta di contrapposizione di tipo “genetico” tra Ioni e Dori ancora prima della guerra del Peloponneso. A queste domande cerca di dare risposta la presente indagine, che mira a ricostruire i processi culturali sottesi ai primi sfruttamenti della nozione di syngeneia etnica in campo politico.
L’analisi è incentrata sulle testimonianze letterarie che vanno da Omero ad Erodoto, e si snoda attraverso un duplice percorso. Nella prima parte, l’attenzione è rivolta alle più antiche tradizioni mitologiche e genealogiche, funzionali alla costruzione delle identità etniche e alla classificazione dei rapporti di parentela tra le principali stirpi del mondo greco. La seconda parte è dedicata invece alla genesi del concetto di syngeneia, e alla funzione assolta dai richiami ai legami di sangue nelle vicende storiche dei primi decenni del V sec. a.C., ruotanti attorno alle relazioni tra le colonie d’Asia Minore e il mondo greco metropolitano. Al centro della riflessione sul ruolo svolto dalla consanguineità negli anni precedenti alla guerra tra Atene e Sparta si collocano le valutazioni maturate dai due grandi storici del V sec. a.C., Erodoto e Tucidide, in merito al reale valore “etico” e al grado di incidenza avuto dal criterio etnico nei rapporti interstatali del mondo greco di età arcaica
Esclusioni etniche nei regolamenti cultuali greci: la norma di Paros (IG XII.5 225)
Full text linkThis study aims to examine a well-known inscription (IG XII 5, 225) dated to the mid-fifth century BC and found in Paroikia, near the acropolis of the ancient polis of Paros. It shows a typical formula of access limitation to local cults: according to most scholars, the cult in question is to be identified with the worship of Kore Astos (the Citizen), who is mentioned in the second line. The Dorians are excluded from this cult, as is shown by the expression (xenoi Dorie) appearing at the beginning of the text in a very relevant position. On the basis of a close comparison between this text and other epigraphs as well as literary documents containing proscriptions which prevent foreigns from participating in cults, it can be concluded that our text offers the only known example of such a limitation pertaining a specific ethnos. The reason for this rule established in Paros lies in the background of the Pentecontaetia, when political relations between Athens and its allies against the Dorians were bolstered not only politically, but also through cultual practices. Kore was a pivotal deity in strengthening the sense of sharing cultural traits in both Parioi and Athenians; perhaps it is for this reason that those people who did not belong to the Ionian ethnos (the Dorians first) were excluded from this cult
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