[CHAPTER XIV]
HOMER AND IONIA
Who were the Ionians?
While the ancients believed that the Homeric poems were composed in the Greek settlements on the Asian coast, and brought from Ionia to Hellas, modern critics often hold that the earliest lays were made in Greece, but that our Iliad and Odyssey contain a large percentage of much later Ionian work. In these circumstances it is natural to ask, Who were the Ionians? a point on which Homer throws no light. The Ionian name is not mentioned in the Catalogue any more than the Aeolian and Dorian names, and "the tunic-trailing Iaones" only appear in Iliad, xiii. 685, where they are very hard pressed in defending the part of the Achaean wall where it was lowest, near the ships of Aias and the dead Protesilaus. They are brigaded with Locrian light-armed archers, the Boeotians, Phthians, and Epeians of Elis, and "the picked men of the Athenians," whose leaders are Menestheus, king of Athens, as in the Catalogue, and three others. Thus the Ionians appear to be equivalent to the Athenians. The epithet "chiton-trailers" occurs but this once in Homer, and, of course, is inappropriate to the warlike occasion: the Ionians of the seventh century certainly wore the short tight cypassis, not the chiton, when actively engaged. In the Ionian hymn to Apollo the Ionians are "chiton-trailers," but the occasion is a public festival.
The whole passage, according to Mr. Leaf, is "very probably an Attic interpolation, with the object of giving respectable antiquity to the hegemony of Athens over the Ionian tribes"; but, as the Ionians of Asia were proud of their connection with Athens, and far from proud, says Herodotus, of the name Ionian, they are as likely as the Athenians to have added the lines. In short, the Ionian name, like the Dorian and the Aeolian names, never occurs in the Iliad; while the Athenian king, Menestheus, never draws sword or throws spear in the poem. It will be observed that, when he does mention Athenian leaders, Menestheus the king, Bias, Stichios, and Pheidas, Homer does not, as is his custom, assign to any one of them a divine ancestor, nor even name the father of any one of them, except Petoos, father of Menestheus. He tells no anecdote about any of them. In the Catalogue (ii. 546-551) the Athenians alone appear as worshippers of dead men, though in Mycenaean pre-Homeric Greece this rite was certainly part of religion, as also in historic Greece, and in Attica it has an uninterrupted record. It is not inconceivable, though by no means certain, that the Athenians interpolated their own mention in the Catalogue, with the very few allusions to their king, Menestheus; but except for these, the epics almost ignore Attica, ignore the Ionians, and, to learn anything of their early history, we must turn to other sources.
By the time of Pausanias (post-Christian) and much earlier, for Euripides wrote a play against the myth, and it was current in the time of Herodotus, the Athenians and Ionians had arranged for themselves a fabulous genealogy. Their purpose was to connect themselves with the supposed most genuine prehistoric Hellenes, namely, those of Achilles's realm in Hellas, part of the kingdom of Peleus, in south-west Thessaly.
In precisely the same way the Scottish makers of fabulous genealogy connected the Stewart kings,—really Fitz Alans, with the Dalriadic Royal House of the Scoti from Ireland (descendants of the Scythian princess, Scota), who invaded Argyll about 500 A.D. The name of these Scoti of Ireland had finally been given to the whole country north of Tweed and Esk, and so its kings must be Eteoscoti, genuine Scots.