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DOWDEN Ken, Uses of Greek Mythology, London, Routledge, 1992.
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KRETSCHMER Paul, Einleitung in die Geschichte der griechischen Sprache, Göttingen, Vandenhoeck und Ruprecht, 1896.
KRETSCHMER Paul, “Zur Geschichte der griechischen Dialekte”, Glotta, 1, 1909, pp. 9–59.
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KUHNERT Ernst, “Meleagros”, in Wilhelm H. Roscher (ed.), Ausführliches Lexikon der griechischen und römischen Mythologie, vol. 2.2, Leipzig, Teubner, 1894, coll. 2591–622.
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LIMC = Lexicon Iconographicum Mythologiae Classicae, Zürich / München, Artemis Verlag, 1981‑1999.
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MALKIN Irad, A Small Greek World: Networks in the Ancient Mediterranean, New York / Oxford, Oxford University Press, 2011.
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MOST Glenn W., Hesiod: The Shield, Catalogue of Women, Other Fragments, Cambridge (MA), Loeb Classical Library, 2007.
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PELLIZER Ezio, “Time and Space in Argolic Traditions: From Ocean to Europe”, in A. Bierl, M. Christopoulos & A. Papachrysostomou (eds), Time and Space in Ancient Myth, Religion and Culture, Berlin / Boston, De Gruyter, 2017, pp. 207–16.
PEREIRA Daniela F. dos Santos, O Mito de Atalanta das fontes clássicas à receção na arte ocidental, thesis, University of Coimbra, 2016. Available on <https://estudogeral.uc.pt/bitstream/10316/36757/1/O mito de Atalanta.pdf> (consulted September 2020).
PRELLER Ludwig, Demeter und Persephone, Hamburg, Perthes-Besser und Mauke, 1837.
PRELLER Ludwig, Griechische Mythologie1, 2 vols, Leipzig, Weidmann, 1854.
PRELLER Ludwig, rev. ROBERT Carl, Griechische Mythologie4, vol. 2.1: Landschaftliche Sagen, Berlin, Weidmann, 1920.
REID Jane D. & ROHMAN Chris, The Oxford Guide to Classical Mythology in the Arts, 1300–1990s, 2 vols, New York / Oxford, Oxford University Press, 1993.
RODRIGUEZ ADRADOS Francisco, A History of the Greek Language: From Its Origins to the Present, Eng. tr., Leiden, Brill, 2005.
SCHEER Tanja S., Mythische Vorväter: zur Bedeutung griechischer Heroenmythen im Selbstverständnis kleinasiatischer Städte, München, Maris, 1993.
SCHIRMER Adolf, “Atalante”, in W. H. Roscher (ed.), Ausführliches Lexikon der griechischen und römischen Mythologie, vol. 1, Leipzig, Teubner, 1884, pp. 664–8.
VERNANT Jean-Pierre, Mortals and Immortals: Collected Essays, tr. F. Zeitlin, Princeton, Princeton University Press, 1991.
VIDAL-NAQUET Pierre E., “Le Chasseur noir et l’origine de l’éphébie athénienne”, in J.‑P. Vernant & P. Vidal-Naquet, La Grèce ancienne, t. 3: Rites de passage et transgression, Paris, Seuil, 1992, pp. 119–48.
WEST Martin L., The Hesiodic Catalogue of Women: Its Nature, Structure, and Origins, Oxford, Oxford University Press, 1985.
WILLIAMSON George S., The Longing for Myth in Germany: Religion and Aesthetic Culture from Romanticism to Nietzsche, Chicago, Chicago University Press, 2004.
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Notes
Only LIMC Atalante 81–4. “The famous footrace, popular with authors since Hesiod, was virtually ignored by Greek artists” (Boardman & Arrigoni, 1984, 949).
Hunger (1988, 85–6). Exhaustive listing of pictorial art and some surprises (Granville Bantock’s opera, Atalanta in Calydon of 1911, though that was in fact based on Swinburne rather than directly on antiquity): Reid & Rohman (1993, 1, 237–40; 2, 655–8); Pereira (2016, Anexo 1), derived from Reid, but simpler to use.
Fowler (2013, 110) thinks too of an original figure that has become splintered. So did Fontenrose (1981, 176): “but in truth there is only one Atalanta”.
Bremmer in Dowden & Livingstone (2011, ch. 28).
Müller (1825, 59).
Homer, Iliad, II, 653–70; Strabo, 14, 2, 6; Diodoros, 4, 58, 7. Malkin (2011, 66–70); Dowden (1989, 122).
See e.g. Finkelberg (2005, ch. 4, esp. 79–89).
Assmann (1992, 75–8 and 42–5).
Dowden (1992, 7–8); Dowden & Livingstone (2011, 3–4).
Müller (1825, 171 = 1844, 111); classic expression in Max Müller (1856, 6–9, esp. 7 for the Eocene).
Scholiast on Euripides, Medea, 6.
Scheer (1993, passim but NB 337); Graf in Dowden & Livingstone (2011, ch. 11).
Pellizer (2013, 5), genially, more suo, plucking out of the air a concept of Northrop Frye.
Williamson (2004, 146–8). The Prolegomena is available in a 1991 Italian translation under the title Prolegomeni ad una mitologia scientifica. In some ways this approach goes back to Herder, cf. Gruppe (1921, 153), but there is no doubt that Müller “betont erstens den lokalen Charakter des griechischen Mythos” (ibid., 154). See the English translation too (Müller, 1844, 168–9).
Müller (1825, 226 = 1844, 166). Rather similar is Assmann’s focus on myths as Fundierende Geschichten (1992, 75–6).
K. Dowden, in Dowden & Livingstone (2011, ch. 3).
Gruppe (1921, 153–72).
K. Dowden, in Dowden & Livingstone (2011, 67–70).
Preller (1854, vol. 2: Die Heroen).
Preller’s months with Müller in 1832: Baumeister (1888, 561). Closeness of Preller’s method to Müller’s: Gruppe (1921, 198–9), though Baumeister (ibid.) also stresses his modification of that method through the more (romantic) nature-oriented approach of Welcker.
Preller (1837, 19, n. 28; 1854, 1, 364). It is notable that the approach of the contemporary (and now forgotten) work of the archaeologist Eduard Gerhard, who clearly knew Müller, similarly stresses locality, though he not inappropriately pairs this with descent-groups (again maybe from Müller): he speaks of “Volksstamm und Oertlichkeit” (1855, 2, 17). On Gerhard and the victory of Preller’s handbook, see Gruppe (1921, 198).
Preller-Robert (1920, esp. vii).
I think of works of Angelo Brelich, Walter Burkert, Jan Bremmer, to an extent Claude Calame, Pierre Brulé, myself, and most recently Fritz Graf in Dowden & Livingstone (2011, ch. 11).
This is related to C. Calame’s analysis of reductive, decontextualising tendencies to which semiotic interpretations are susceptible in Dowden & Livingstone (2011, 515).
Bettelheim (1976).
Dowden (1992, 58–60); much wider-ranging, Nick Allen, in Dowden & Livingstone (2011, 341–56, esp. 352–4).
Gruppe (1921, 161), describing the position of Müller (cf., e.g., 1825, 145–6).
See Müller (1844, 268) on migration.
Nilsson (1932, passim and esp. ch. 1).
Vidal-Naquet (1992, 144–5); Pellizer (2011, 159).
For the copulative ἀ-, see Chantraine (1968, 2, s.v. “ἁ-: (et ἀ-)”). “Atalanta” as equivalent to a man: “näheliegensdste”, Kretschmer (1911, 267); “égale à un homme”, Boisacq (1916, 937). For various possibilities, effectively including this one, see Schirmer (1884, 667); less clear in J. Escher-Bürkli, “Atalante”, RE, 2, 1896, col. 1890. Atalanta could be depicted with Amazonian characteristics: Barringer (1996, 49, 59–61). The term ἀντιάνειρα, applied to Amazons, is the same, effectively, as “Atalante” on this interpretation Kretschmer (1911, 267–8).
Pellizer (1982, 27); Vernant (1991, 199–200). Cf Barringer’s summary (1996, 74–6) of the significance of Atalanta, and her liminal state.
To his credit not Schirmer (1884, 664).
The last note (ἄλλως) in Σ Euripides, Phoenissae, 150, is related but brief.
Σ Apollonius Rhodius, I, 769–73, emended by K. Wendel, Scholia in Apollonium Rhodium vetera, Berlin, Weidmann, 1935. Jacoby FGrH 4 F 162 had ᾽Ιασίωνος θυγάτηρ, ἣν ἔγημεν Μιλανίων. ἑτέρα γάρ ἐστιν ἡ ᾽Αργεία ἡ Σχοινέως, ἣν ἔγημεν ῾Ιππομέδων, which makes no sense. Frances Pownall has quietly corrected it in BNJ (4 F 162). It is not clear, however, that the Scholiast’s remarks derive in this sentence from Hellanikos, as Pownall remarks ad loc.
Cf. K. Dowden on BNJ2 79 F 1.
I cannot trace any reference to this passage in the collections of fragments of Euripides. Frazer’s note in the Loeb suggests a reference to his Meleager (Kannicht, 2004, 554–68 = FF 515–39), but nothing we know about that play allows room for Hippomenes.
“Schoineus”: Tryphon (see next note).
Tryphon F 83 de Velsen = Steph. Byz. s.v. Σχοινοῦς; Müller (1844, 209).
Dowden (1989, 156–7).
Finkelberg (2005, ch. 4).
Pellizer (1986, esp. 45). It is clearly also significant that it is gold apples that are deployed as Atalanta gives way to marriage: see Faraone (1990, esp. 230–3).
Her rejection of marriage is so central to her character that a speaker in Euripides’ Meleager who wishes never to be married may be recognised ipso facto as Atalanta speaking: Euripides, F 525 Kannicht.
Pausanias, VII, 19, with Dowden (1989, 169 and n. 5).
Dowden (1989, 202–3); Dowden, in Dowden & Livingstone (2011, 497–9).
I presume these statements about where each ruled are from Hesiod, though equally I notice it is an issue for the Hypotheses of Euripides’ Phrixos, where in one he is king of Thessaly and in the other of Boiotia: see Huys (1997, 319).
Or Iasios/Iasion; RE Iasos (1), (2), (3). Ἀταλάντηι τῆι Ἰάσου, Ἀρκάδι τὸ γένος, Σ D Iliad 9.548 (= “Mythographus Homericus”).
The line in question is Euripides, Phoenissae, 1162: see Jacoby on FGrH 4 F 162, and Arrigoni (2019, 74–5).
For the detail of sources see Gantz (1993, 335).
See Collard & Cropp (2008, 616).
Steph. Byz. s.v. Ἀγνοῦς and s.v. Σχοινοῦς explicitly says that Σχοινοῦς is named after the reeds that grow in its marshy ground, as well as repeating what Pausanias was told.
“Conflated”, Boardman & Arrigoni (1984, 940).
See further Arrigoni (2019, 73–5).
Gantz (1993, 337–8).
Vidal-Naquet (1992, 144); Pellizer (1982, 27).
Buxton (2010, 38–9). This view is clearly explained by Arrigoni (2019, 196).
Graf (1985, 236).
Maass (1889). To his references should be added Gallus, effectively depicting himself as Melanion on Mt Maenalus, in Vergil, Eclogues, X, 15 and 55–7.
Preller-Robert (1920, 93); Callimachus, Hymn to Artemis, 222–4; Apollodoros, III, 9, 2.
Though perhaps relics were part of Spartan policy at the time, cf. Leahy (1955).
Though scholars have sometimes been overeager to find hypostases, e.g. Fontenrose (1981, 177).
Theognis, 1288; Dowden (1989, 121–2); cf. also Arrigoni (2019, 79).
Apollodoros, II, 1, 3; Pausanias, II, 16, 1; Dowden (1989, 118 and 194). Pellizer (2017, 208, n. 7)
On which see Allen (1909, esp. 86–9).
Pelasgic: Iliad, II, 681; this means Thessaly, according to Strabo, VIII, 6, 5, possibly with Ephoros in the background (cf. BNJ 70 F 113). Ἀχαιικόν: Iliad, IX, 141 and 283; XIX, 115; Odyssey, III, 251; this means the Peloponnese, or maybe specially Lakonia, according to Strabo, VIII, 5, 5.
Allen (1909, 87).
Nikolaev (2006, esp. 100–2). Cf. the digamma in the name Ion at Kretschmer (1909, 14 and n. 2). The laryngeal is presumably hypothesised to account for the length of the i (in ἶφι) and to restore a CVC structure.
Ἰαολκός in Pindar and at Odyssey, XI, 256. Kretschmer (1909, 13–14); Frisk (1960, I, 748, s.v. Ἴωνες); also entertained by Beekes (2010, s.v. Ἴωνες). For –a(w)on names, cf. Porthaon (Hesiod, F 10.50 Most; Apollodoros, I, 7, 4; Euripides, F 515, 4 Kannicht, from the Meleagros), and, more transparent in Greek, Machaon and Alkmaon (Alkman). For –asos, cf. Pēgasos?
Kretschmer (1909, 9–14).
There is a concise and insightful discussion at Fowler (2013, 191–4). The topic obviously goes back to Müller (1844). Last rites: their loss of Orchomenos in 371 BC following the Battle of Leuktra (Pausanias, IV, 27, 10).
Fowler (2013, 192).
Orchomenos is not a frequent name. All four instances can be fitted into a migration theory. The other two, known from single references, are in Thessaly (Diodoros, XX, 111, 1) and Euboia (near Karystos, Strabo, IX, 2, 42).
Dowden (1989, 57–8). RE Orchomenos (1), (4), (2). Müller (1844, e.g. 244–5).
Meyer (1939, esp. 896).
Pausanias, VIII, 5, 11–12 (without Aristodemos); Herakleides Pontikos in Diogenes Laertius, I, 94 (Aristodemos in some sense joint with Aristokrates); Aristodemos is of course the name of the Messenian king in the First Messenian War, and the adverse stories about Aristokrates in Pausanias suggest he must have been the last king. Perhaps Diogenes has misunderstood Herakleides. See also F. Hiller von Gaertringen, “Aristokrates (1)”, RE, 2 (1896), 938–9.
Kuhnert (1894, 2611); cf. Preller-Robert (1920, 92). Cf. also Barringer (1996, 54, excellent for the art), but with unfortunate reference to non-existent “folk-tales” at 54, n. 25. Grossardt (2001, 270–5) is altogether sceptical about the antiquity of the pairing of Atalanta and Meleager but has not envisaged merger of independent Atalanta traditions.
See Arrigoni (2019, 80–3) on LIMC Atalante 2 and other comparable early pots.
Dowden (1989, 113–5). And cf. Dowden (1992, 129–33, on “beyond”, and 137 on Herakles).
Apollodoros, I, 9, 16; Diodoros, IV, 41, 2; 48, 5; Boardman & Arrigoni (1984, 940).
Vidal-Naquet (1992, 142).
Preller-Robert (1920, 93).
It is possible that we should add a fourth location too in the light of Atalanta’s wrestling match with Peleus at the funeral games for Pelias at Argos, cf. Barringer (1996, 66–70).
West (1985, 65–6); Gantz (1993, 167 and 182–3). Reduced to “a slight possibility” by Fowler (2013, 192), who is concerned, not unreasonably, that Minyans should be kept independent of Aiolians.
Müller (1844, 209) had already seen the comparability of the genealogical position of the two Atalantas (“sagt dasselbe, nur mit anderen Wörten”).
For all these initiatory figures, see Dowden (1989) and Brulé (1987, e.g. 220–1).
Gruppe (1921, 161); interesting discussion by Müller (1825, 226).
Pellizer (2007), taking of course a characteristically semiotic, rather than historicising, approach to that myth.
List at Nikolaev (2006, 102).
Rodriguez Adrados (2005, 57).
Immerwahr (1891, 165–6, Ares cult).
Herodotos, I, 146.
Fowler (2013, 192).
Kretschmer (1911, 266); Chantraine (1968, 1089).
Burkert (1992, 37 with 175, n. 17). NB Luwians had the mina.
The -n- is not de rigueur, to judge by the François vase LIMC Atalante 2 (ΑΤΑΛΑΤΕ), but in any case it is a very weak syllable close, near to a nasal vowel. Conversely, and alternatively, I do wonder whether a double -nn- might not be heard as -nt- and whether this might explain the frequent -nt/nd/nth- of pre‑Greek, given the propensity of Luwian-type languages for that suffix. *Atalanna?
For Tantalos, cf. Kretschmer (1896, 204–6). For Atalanta, see Frisk (1960, I, 176), taking the view that this is an instance of a “volksteymologische Umbildung eines ungriechischen Namens”; this view is adopted by Beck (1979) and recognised by the G.R.I.M.M. Dizionario Etimologico della Mitologia Greca s.v. Cf. also Atlas (Atlant-), Akamas (Akamant-), Adamas (Adamant-), as well as the substance adamant (etymologised in Greek as “unsubduable”). More generally, Athānā (Athene) is of course a famous example of a word composed with non-Indo-European open syllables.
The distribution comes close to Margalit Finkleberg’s “Dialect Map of Prehistoric Greece” (Finkelberg, 2005, 132).
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