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For Glaucus cf. Il. vi. 119 seq.; for his ξενία with Diomede, ib. 215 seq.; the story may well reflect some early connexion of Greek settlers and native princes. For the Pylian families at Athens cf. Busolt, i. 287, n. 3, who thinks (following Töppfer, Att. Geneal. 225 seq.) that the story of their migration to Asia via Attica is an Athenian invention; he argues that Peloponnesian wanderers would have gone directly by sea to Asia, which is most unlikely. It is true there never was a γένος of Nelidae at Athens; but then tradition was unanimous that the family had again migrated. For Pylians at Athens cf. v. 65. 3, Hell. fr. 10 (F. H. G. i. 47), Paus. ii. 18. 9. For the Καύκωνες cf. iv. 148. 4 n. Homer (Od. iii. 357 seq., speech of Athena as Mentor) distinguishes the Caucones from Pylos, but puts them near at hand. Κόδρου. The rulers of Miletus were traditionally Nelidae, descended from Nileus the son of Codrus (ix. 97; Paus. vii. 2. 1). συναμφοτέρους seems to imply a double kingship, the arrangement so familiar at Sparta (cf. vi. 51 n.). Kingship disappeared as a form of government in the eighth century or even later (cf. Busolt, ii. 455, n. 6, for its disappearance), and authority passed into the hands of an oligarchy claiming descent from the founder. Strabo (633) says that even in his own day the Codridae at Ephesus were called ‘kings’ and had honorary privileges.
The Apaturia (see Töppfer in P.-W. s. v.) was the festival (in the month Pyanepsion) of the Phratries at Athens, at which new members were enrolled; cf. Schol. Aristoph. Ach. 146, where its three days are described, and Xen. Hell. i. 7. 8 (its fatal influence on the trial of the generals in 406 B.C.). Various deities were connected with it, especially Zeus Phratrios and Athena Phratria. The derivation from the ἀπάτη of Melanthus is an etymological legend; it really = ὁμοπατόρια, the gathering of ‘fathers’ (cf. ἄκοιτις). We can trace the festival widely, e.g. in the Aegean, at Cyzicus, and at Olbia; but the only inscription found as to it comes from the Crimea (? Phanagoria), I. G. A. 350. No doubt the cause of the absence of the Apaturia at Ephesus was the Orientalized character of that city; it was divided into five tribes, which are independent of the four Ionic tribes (c. 142 n.), except that one of its five had a sub-division ‘Argadis’. Its worship of Artemis too was full of Eastern elements (cf. Strabo, 641). So Ephesus takes little part in Ionic revolt (vi. 8 n.; 16. 2). For an Oriental party in Colophon cf. Thuc. iii. 34. 1.
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