Erechtheis

For the well-spring in Acropolis, see Erechtheion § Erechtheis.
Map of ancient Attica. Trittyes belonging to the phyle of Erechtheis are numbered "1" and shaded brown.
War memorial for men of the Erechtheis, 460–459 BC. The inscription reads: “Of the Erechteid Tribe, died at war in Cyprus, in Phoenicia, at Halieis, at Egina, at Megara, the same year.’ Follows a list of 170 dead, among whom are two strategoi and a soothsayer.

Erechtheis (Ancient Greek: Ἐρεχθηΐς) was a phyle (tribe) of ancient Athens with fourteen demes, named for the legendary king Erechtheus.[1][2]

The phyle was created in the reforms of Kleisthenes.[3] Although there is little specific reference to the tribe, an inscription dated to either 460 or 459BC in the form of a casualty list allows a little access. Two generals are listed for the single year on which the text insists,[4] Ph[ryni]chos is followed in the list by Hippodamas, possibly indicating that he succeeded the former in the summer due to the death of Ph[ryni]chos. Alternatively they were elected together which was not uncommon later.[5] The presence of a seer on the list is surprising, as their role of accompanying the army to interpret omens through the analysis of the entrails of sacrificed animals does not seem particularly dangerous.[4]

That there is no other tribe mentioned on the inscription is unusual as most casualty lists arrange the dead according to tribe on a single stele or group of joined stelai. This stele, however, appears by the smoothness of the un-inscribed faces of the stone to have been solitary.[4] Despite the use of personal names on the list, the repetitions means that the absence of patronymics prevent the identification of the individual and family referred to in each case. This deprivation of social status could be an example of democratic intentions, but it also does something to lessen the personal impact of the list, perhaps through an attempt to prevent social discord which would have resulted from the realisation of the impact on individual families and communities.[4]

If the inscription had been divided into the fourteen demes, the exact effect of the losses on individual villages would have been much clearer. Despite the removal of the obvious social status of family associations, names themselves can be used to infer certain things. Greek naming patterns mean that frequently repeated names could indicate family links, and although more social study of Greek names is needed to understand this fully, it is likely that certain names could imply wealth or foreign connections. Examples of this are the names Arcesilas in line 154 of the casualty list, a name common in Sparta at the time, but only later in Athens; and Sicon in line 59 which mainly appear on pots, suggesting a more humble background.[4]

  1. ^ Traill, J.S. (1975). "The Political Organization of Attica: A Study of the Demes, Trittyes, and Phylai, and Their Representation in the Athenian Council". Hesperia Supplements. 14. Princeton, N.J.: American School of Classical Studies at Athens: 37. doi:10.2307/1353928. ISBN 0876615140. JSTOR 1353928.
  2. ^ Whitehead, D. (July 14, 2014). The Demes of Attica, 508/7 -ca. 250 B.C.: A Political and Social Study. Princeton University Press. p. 21. ISBN 978-1400857685.
  3. ^ Apollodorus (III, 14, 8 ; III, 15, 1 ; III, 15, 4), Diodorus of Sicily (IV, 8; IV, 31)
  4. ^ a b c d e Osborne, Robin; Rhodes, P.J., eds. (2017). Greek Historical Inscriptions 478-404 BC, No. 109. Oxford University Press.
  5. ^ Meiggs, R.; Lewis, D.M., eds. (1969). A Selection of Greek Historical Inscriptions to the end of the Fifth Century B.C, No 33. Oxford.{{cite book}}: CS1 maint: location missing publisher (link)