As the intervention of the Atreidae
The issue thus raised.
1 The Athenian cult of Ajax still existed in the time of Pausanias, who says (1. 35. 3): —“διαμένουσι δὲ καὶ ἐς τόδε τῷ Αἴαντι παρὰ Ἀθηναίοις τιμαί, αὐτῷ τε καὶ Εὐρυσάκει: καὶ γὰρ Εὐρυσάκους βωμός ἐστιν ἐν Ἀθήναις”. After the Athenian conquest of Salamis from the Megarians (circ. 595 B.C.), that island became an Attic deme. It was customary for the Athenian ephebi to take part in the annual celebration of the “Αἰάντεια” at Salamis (C. I. G. 108, 232: Mommsen, Heortologie p. 411). At Athens a sort of lectisternium was held in honour of Ajax (schol. Pind. N. 2. 19“κλίνην αὐτῷ μετὰ πανοπλίας κοσμεῖν”): see on this C. F. Hermann, Grk. Ant. II. 62 § 46.
2 Paus. 1. 5. 1.Köhler (in Hermes v. p. 340) thinks it almost certain that the statues of the ten “ἐπώνυμοι” were erected at, or soon after, the time when Cleisthenes instituted the ten tribes ( Her. 5. 66). Wachsmuth (Die Stadt Athen, I. p. 506 n. 2), while recognising that this inference, though probable, is not certain, does not suggest a later date for these statues than the age of Pericles.
3 See Plutarch Mor. 628B—629 According A. to some elegiac verses of Aeschylus, the Aiantidae were posted on the right wing of the army at Marathon. After the battle of Plataea, they were chosen, as a special honour, to offer the sacrifice on Cithaeron to the “Σφραγίτιδες”—as the Nymphs of that mountain were called from the cave “Σφραγίδιον” ( Paus. 9. 3. 9). It was also a tradition (Plutarch says) that, in a competition of tribal choruses, the “Αἰαντίς” should never be placed last: “οὐ γὰρ εὔκολος ἐνεγκεῖν ἧτταν ὁ Τελαμώνιος”. Welcker (Rhein. Mus. for 1829, part 3, p. 61) thinks that in v. 861 of the Ajax, “κλειναί τ᾽ Ἀθῆναι καὶ τὸ σύντροφον γένος”, the reference is to the “Αἰαντὶς φυλή”—an ingenious suggestion which Thirlwall approves (Phil. Mus. I. p. 524 n. 17). But this would narrow the phrase too much.
4 Ajax had two sons, “Φιλαῖος” (by Lysidica), and Eurysaces (by Tecmessa). According to the Attic legend ( Solon 10), these brothers, having been made Athenian citizens, transferred their rights over Salamis to the Athenians, and settled in Attica,—Philaeus at Brauron, Eurysaces at Melitè. The “Φιλαΐδαι” and “Εὐρυσακίδαι” were among the noblest families of Athens. Peisistratus ( Plut. Sol. 10), Miltiades ( Her. 6. 35) with his son Cimon, and the historian Thucydides (Marcell. Vit. Thuc. § 3), traced their descent from Ajax through Philaeus; Alcibiades ( Plut. Alc. 1), through Eurysaces. [Pausanias 1. 35. 2 calls Philaeus a son of Eurysaces.]
6 “ἐναγίζειν” is the ordinary term for making offerings at a grave to the departed spirit (Isae. or. 6 § 51 “ἐπὶ τὰ μνήματα ἰέναι χεόμενον καὶ ἐναγιοῦντα”), and is regularly used with reference to the cult of a hero, as opposed to “θύειν”: Her. 2. 44“τῷ μὲν ὡς ἀθανάτῳ...θύουσι, τῷ δὲ ἑτέρῳ ὡς ἥρωι ἐναγίζουσι”. (Cp. Paus. 2. 11. 7.) See also Diod. Sic. 4. 39 (referring to Heracles) “ὡς ἥρωι ποιήσαντες ἁγισμοὺς καὶ χώματα κατασκευάσαντες”: i.e., they erected mounds, which were to be symbols of his tomb in the several localities—“ἡρῷα”—and directed that the “ἁγισμοί” (=“ἐναγίσματα”) should be offered there. Thuc. 5. 11§ 1 (of Brasidas) “περιέρξαντες αὐτοῦ τὸ μνημεῖον ὡς ἥρωί τε ἐντέμνουσι” (=“ἐναγίζουσι”) “καὶ τιμὰς δεδώκασιν”.
7 See Preller, Gr. Myth. II. p. 6, as to the bearing of such mounds, or of supposed ‘relics,’ on the earlier cult of heroes.
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