The History and Antiquities of the Doric Race, Vol. 1 of 2

by Karl Otfried Müller

4. The Dryopians (the fragments of whose history we here introduce) are an aboriginal nation, which may be called Pelasgic, since Aristotle and others assign to them an Arcadian origin.[156] Their affinity with the Arcadians is confirmed by the worship paid by them to Demeter Chthonia, to Cora Melibœa, and Hades Clymenus: which bore a great resemblance to those of Phigaleia, Thelpusa, and other towns in Arcadia.[157] Their territory bordered upon that of the Malians, so that they extended into the valley of the Spercheus beyond Œta, and in the other direction as far as Parnassus;[158] to the east their settlements reached to Thermopylæ.[159] Their expulsion is related [pg 046] in a manner entirely mythical, being connected with the propagation of the worship of Apollo (which is intimately allied with the migrations of the Dorians), and also with the adventures of Hercules; but when a clue to this method of narration is once discovered, it will be found to be equally, or perhaps more, instructive, and to convey much fuller information than a bare historical narrative. In the present instance, the Pythian Apollo is represented as the god to whom the vanquished Dryopians are sent as slaves, and who despatches them to Peloponnesus;[160] and Hercules, in conjunction with the Trachinians, subdues and consecrates them to Apollo, or assigns to them settlements in Argolis, but allots their land to the Dorians or Malians.[161]

From this tradition we might perhaps infer that the Dryopians accompanied the Dorians in their migration to Peloponnesus, and settled there with them. But the situation of the places belonging to the Dryopians makes it necessary to seek some other explanation; for the colonies of this race lie scattered over so many coasts and islands, that they can only have been planted by single expeditions over the sea. In Argolis, for instance, they built Hermione, Asine, and Eion (Halieis), upon projecting headlands and [pg 047] promontories; in Eubœa, Styra and Carystus belonged to them;[162] among the islands they had settlements in Cythnos[163] and perhaps Myconos; they had also penetrated as far as Ionia and Cyprus.[164] Hence it must be inferred that the Dryopians, harassed or dislodged by their neighbours, dispersed in various directions over the sea. It is, however, historically certain that a great part of the Dryopians were consecrated as a subject people to the Pythian Apollo (an usage of ancient times, of which there are many instances), and that for a long time they served as such; for even in the fragmentary history of the destruction of Crissa (Olymp. 47, 590 B.C.), we find Craugallidæ mentioned together with the Crissæans,[165] which was a name of the Dryopians derived from a fabulous ancestor.[166] The condition of the subjects of temples, and consequently of these Craugallidæ, will be treated of at large in another place.[167]

5. But the Dorians, though hostile to their neighbours the Dryopians, were on friendly terms with the Malians. This people dwelt in the valley of the Spercheus, enclosed on all sides by rocky mountains, and open only in the direction of the sea; they were divided into the inhabitants of the coast, the Sacerdotal, and the Trachinians.[168] The second of these classes [pg 048] probably dwelt near to the Amphictyonic temple at Thermopylæ, the third on the rocky declivities of mount Œta. These are the people who were in such close alliance with the Dorians, that Diodorus speaks of Trachis as the mother-town of Lacedæmon.[169] The friendship between Ceyx and Hercules, together with that of his sons, is the mythical expression for this connexion. The Malians were always a warlike people, those persons only who had served as hoplites being admitted to a share in the government.[170] Their country was however chiefly famous for its slingers and darters.[171]

6. In after-times there came into these districts a nation which the ancient traditions of the country do not recognise, viz. the Hellenic Ænianes or Œtæans; the latter name denoting the region in which that nation was settled, the former their race;[172] although I do not assert that the fourteen Œtæan communities[173] constituted the entire nation of the Ænianes. For they also dwelt on the banks of the Inachus, and about the sources of the Spercheus, near the city of Hypata.[174] In early times they had inhabited the inland parts of Thessaly, and about the end of the fabulous period they descended into those settlements, from which in later times they were dislodged by the Illyrian Athamanes.[175] Although the Ænianes did not disavow a certain dependence on the Delphian oracle, and though they [pg 049] adopted among their traditions the fables respecting Hercules, anciently prevalent in their new settlements,[176] yet on account of their geographical position they lived in opposition and hostility to the Malians and Dorians;[177] who, as Strabo states, had been deprived by them of a part of their territory.[178] Nay more, it is probable that the emigration of the Dorians which conquered Peloponnesus, was in some way or other connected with the arrival of the Ænianes in this region. There was an ancient enmity between the Lacedæmonians and the Œtæans.[179] It was chiefly on this account that Sparta founded the town of Heraclea in the country of Trachinia; which would doubtless have caused the revival of an important Doric power in this part of Greece, had not the jealousy of the Thessalians and Dolopians, and even of the Malians themselves, been awakened at its first establishment.

Thus much concerning the situation of the Dorians in their settlements near mount Œta. The subject however is not yet exhausted; for we have still to trace the origin of the great influence which the establishment of the Dorians at Lycorea upon Parnassus had on the religion of Delphi (for that Lycorea was a Doric town will be made probable hereafter), as well as to treat of the Amphictyonic league, in the founding of which a very large share doubtless belonged to the Dorians: but the discussion of both these points must be deferred to the second book.[180]

As to the colonies of the Doric cities near mount Parnassus, Bulis on the frontiers of Phocis and Bœotia, [pg 050] on the Crissæan gulf, was probably founded from thence at the time of the Doric migration.[181]

Chapter III.

§ 1. Migration of the Dorians into Peloponnesus represented as the return of the descendants of Hercules. § 2. Improbability of the common account. § 3. Sources of the common account. § 4. Legends inconsistent with the common account. § 5. Common account. The Heraclidæ fly from Trachis to Attica, and are assisted by the Athenians against Eurystheus. § 6. Expeditions of the Heraclidæ into Peloponnesus. § 7. Junction of the Heraclidæ with the Dorians. § 8. The Heraclidæ pass into Peloponnesus by Rhium. § 9. Connexion of the Dorians with the Locrians and Ætolians. § 10. Tisamenus and the Peloponnesians defeated by the Dorians. § 11. Partition of Peloponnesus. § 12. Immediate consequences of the immigration of the Dorians.

1. The most important, and the most fertile in consequences, of all the migrations of Grecian races, and which continued even to the latest periods to exert its influence upon the Greek character, was the expedition of the Dorians into Peloponnesus. It is however so completely enveloped in fables, and these were formed at a very early period in so connected a manner, that it is useless to examine it in detail, without first endeavouring to separate the component parts.