1. Documentary sources. This week we're reading several inscriptions that come from various cities in the Hellenistic world, most dealing with a city's grant of divine honors to the relevant Hellenistic king who ruled over them, as well as other sources about the Hellenistic kings or dealing with life under the rule of the Hellenistic monarchs. In the period after Alexander's death, a number of "successors," Macedonians who had served under Alexander as officers, fought each other over carved-up pieces of Alexander's empire and achieved power over a particular area by sheer military might. These documents are valuable for providing a glimpse into the relationship between the monarch and the inhabitants of the cities. Keep in mind that the monarchs being honored were Macedonians, often friends of Alexander, but with no royal blood and of no especially high authority before they grabbed power and set themselves up as rulers. Also keep in mind that the documents refer to honors given in Athens and in Asia Minor to different kings and over the span of a century (i.e. this is not just a blip on the screen!).

#32. Scepsis decrees religious honors to Antigonus on receipt of his letter (311).

Scepsis is a Greek city near Troy. Antigonus, in a battle with a rival, Cassander (son of Antipater), proclaimed the "freedom of the Greeks," a familiar slogan with enduring propagandistic value. The "freedom and autonomy" referred to in line 16 hearkens back to Antigonus' proclamation of freedom, to the effect that "all Greeks should be free, exempt from garrisons, and autonomous" (Austin #29 [not in course packet]).

What do you make of the response of the city? Do you think they really think that they are going to be free? How would you characterize the thanks they give him, that is, how do they talk about the honors they are giving Antigonus and what the point of the honors is? Is there any way of telling whether their response is genuine?

#35. The "ithyphallic hymn" in honor of Demetrius" (291).

Note 1 explains "ithyphallic." The source is Athenaeus, a writer who lived ca. AD 200 in Naucratis in Egypt. Athenaeus quotes Demochares, an Athenian orator who lived ca. 360-275, thus a contemporary of the event described. Duris of Samos was a local ruler and historian who lived ca. 340-260. Demetrius, also known as "Demetrius the Besieger," was son of Antigonus, who had tried and failed to get control of Asia but was successful with his father in gaining control of Greece through the policy of liberation.

What are the Athenians up to here? What does the hymn emphasize about Demetrius in contrast to "other" gods?

#139. Decree of Ilium in honor of Antiochus I after his accession.

Ilium is the Greek name for Troy. Antiochus I was son of Seleucus I, first ruler of most of the Asian part of Alexander's former empire, who established the Seleucid dynasty. Like the other "successors", Seleucus had been an officer in Alexander's army. Antiochus acceded to the throne in 281 (and ruled until 261). The terms epimenios, epistates, and prytaneis are local magistracies common in democratic poleis. The agonothete was also a magistrate, in charge of organizing games. The "cities of the Seleucis" (line 6) are in Syria.

Like the other Hellenistic kgs, the Seleucids governed with the aid of "Friends" (lines 9, 16, 23, 45) who form a council of state advising the king on daily policy. This institution fits in not only with Macedonian tradition but also with Persian custom, in which the kings ruled with the use of "Friends." In what contexts do the "Friends" come up?

Are there similarities to the way that the people of Ilium describe their gratitude to Antiochus and the reason that they want to make their feelings known? (Hint: it bears some similarity to relationships between mortals and gods in the Iliad.) How are they describing their relationship with Antiochus and his wife? How would you characterize the honors given to him?

#151. Antiochus III and Teos (204/3).

Teos is a Greek city in Ionia in Asia Minor. Antiochus III, also called "Antiochus the Great" was another member of the Seleucid dynasty in Asia who ruled from 223-187. The reference to the Dionysiac artists in line 17-18 is to a guild of actors and musicians that is found in many Hellenistic cities in the 3rd century B.C., and who were under royal patronage.

Think similarly about this document as with the previous ones.

#245. Letter of complaint to Zenon from a non-Greek (ca. 256-255).

Now we are in Egypt. This is a very different kind of document from the previous ones, and is intended to illustrate a fundamental feature of the Hellenistic kingdoms generally, but perhaps especially pronounced in Egypt under the Ptolemies, namely, the extent to which government and administration was thoroughly Greek. Zenon was an immigrant from Caria in Asia Minor (the region where Herodotus came from) who managed the estate of Apollonius, chief minister of Ptolemy II. This letter is from a huge collection of papyri recovered from the estate. What do you find intriguing and noteworthy about this letter?

2. Theocritus' Idylls. Theocritus is a great source for the social and cultural history of Alexandria, showing us what life in this new city (founded not so long before Theocritus' day, early 3rd century B.C.). Like other cities founded by Alexander and his successors, the population would have been largely Greek, but would have consisted of Greeks originally from all over the Mediterranean, though now coexisting as citizens (in addition to temporary residents).

Idyll 14. Aeshines and Thyonichus.

Think about the social class of these two men. Where are they from, who are their friends, what are their activities? Re-read Nagle, pp. 128-9: are there similarities between the symposium and the scene Theocritus describes? What are the differences?

Idyll 15. The Festival of Adonis.

The Adonia was a (primarily women's) festival sponsored by Arsinoe II, wife of Ptolemy II, celebrating the love affair between Aphrodite, the Greek goddess of love, and Adonis, a male figure from Asia Minor. Note therefore, first, the presence of Greek gods (and Asian mythological figures) in Hellenistic Egypt. The poem presents two women originally from Syracuse on Sicily, Praxinoa and Gorgo, as they move from Praxinoa's house in the suburbs to the royal palace at Alexandria.

What social class are these two women? What kind of women are attending the festival, and what activities are represented?

What does Praxinoa think of Egyptians?

What would Arsinoe be trying to promote in sponsoring this festival in her palace? How would it make the women attending feel? And feel about Arsinoe?