Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion

An epigraphical survey (with digital mapping component) of Greece and Magna Graecia reveals a pattern as to where Hephais-based names appear, up through the second century BCE. Spelled with an /eta/, these names are almost exclusively Attic-Ionian, while Haphēs-based names, spelled with an alpha,...

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Autor principal:	Jeanne Reames
Formato:	article
Lenguaje:	EL EN ES FR IT
Publicado:	Universitat Autònoma de Barcelona. Departament de Ciències de l’Antiguitat i l’Edat Mitjana. 2020
Materias:	Hephaistion Hephaestion Amyntor Macedonian names ethnic identity ethnic identities Ancient history D51-90 Archaeology CC1-960
Acceso en línea:	https://doaj.org/article/8113b17e440f42468a50225cc248e1f0
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spelling	oai:doaj.org-article:8113b17e440f42468a50225cc248e1f02021-12-02T13:14:56ZBecoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion2604-61992604-3521https://doaj.org/article/8113b17e440f42468a50225cc248e1f02020-12-01T00:00:00Zhttps://revistes.uab.cat/karanos/article/view/50https://doaj.org/toc/2604-6199https://doaj.org/toc/2604-3521 An epigraphical survey (with digital mapping component) of Greece and Magna Graecia reveals a pattern as to where Hephais-based names appear, up through the second century BCE. Spelled with an /eta/, these names are almost exclusively Attic-Ionian, while Haphēs-based names, spelled with an alpha, are Doric-Aeolian, and much fewer in number. There is virtually no overlap, except at the Panhellenic site of Delphi, and in a few colonies around the Black Sea. Furthermore, cult for the god Hephaistos –long recognized as a non-Greek borrowing– was popular primarily in Attic-Ionian and “Pelasgian” regions, precisely the same areas where we find Hephais-root names. The only area where Haphēs-based names appear in any quantity, Boeotia, also had an important cult related to the god. Otherwise, Hephaistos was not a terribly important deity in Doric-Aeolian populations. This epigraphic (and religious) record calls into question the assumed Macedonian ethnicity of the king’s best friend and alter-ego, Hephaistion. According to Tataki, Macedonian naming patterns followed distinctively non-Attic patterns, and cult for the god Hephaistos is absent in Macedonia (outside Samothrace). A recently published 4th century curse tablet from Pydna could, however, provide a clue as to why a Macedonian Companion had such a uniquely Attic-Ionian name. If Hephaistion’s ancestry was not, in fact, ethnically Macedonian, this may offer us an interesting insight into fluidity of Macedonian identity under the monarchy, and thereby, to ancient conceptualizations of ethnicity more broadly.Jeanne ReamesUniversitat Autònoma de Barcelona. Departament de Ciències de l’Antiguitat i l’Edat Mitjana.articleHephaistionHephaestionAmyntorMacedonian namesethnic identityethnic identitiesAncient historyD51-90ArchaeologyCC1-960ELENESFRITKaranos, Vol 3 (2020)
institution	DOAJ
collection	DOAJ
language	EL EN ES FR IT
topic	Hephaistion Hephaestion Amyntor Macedonian names ethnic identity ethnic identities Ancient history D51-90 Archaeology CC1-960
spellingShingle	Hephaistion Hephaestion Amyntor Macedonian names ethnic identity ethnic identities Ancient history D51-90 Archaeology CC1-960 Jeanne Reames Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion
description	An epigraphical survey (with digital mapping component) of Greece and Magna Graecia reveals a pattern as to where Hephais-based names appear, up through the second century BCE. Spelled with an /eta/, these names are almost exclusively Attic-Ionian, while Haphēs-based names, spelled with an alpha, are Doric-Aeolian, and much fewer in number. There is virtually no overlap, except at the Panhellenic site of Delphi, and in a few colonies around the Black Sea. Furthermore, cult for the god Hephaistos –long recognized as a non-Greek borrowing– was popular primarily in Attic-Ionian and “Pelasgian” regions, precisely the same areas where we find Hephais-root names. The only area where Haphēs-based names appear in any quantity, Boeotia, also had an important cult related to the god. Otherwise, Hephaistos was not a terribly important deity in Doric-Aeolian populations. This epigraphic (and religious) record calls into question the assumed Macedonian ethnicity of the king’s best friend and alter-ego, Hephaistion. According to Tataki, Macedonian naming patterns followed distinctively non-Attic patterns, and cult for the god Hephaistos is absent in Macedonia (outside Samothrace). A recently published 4th century curse tablet from Pydna could, however, provide a clue as to why a Macedonian Companion had such a uniquely Attic-Ionian name. If Hephaistion’s ancestry was not, in fact, ethnically Macedonian, this may offer us an interesting insight into fluidity of Macedonian identity under the monarchy, and thereby, to ancient conceptualizations of ethnicity more broadly.
format	article
author	Jeanne Reames
author_facet	Jeanne Reames
author_sort	Jeanne Reames
title	Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion
title_short	Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion
title_full	Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion
title_fullStr	Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion
title_full_unstemmed	Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion
title_sort	becoming macedonian: name mapping and ethnic identity. the case of hephaistion
publisher	Universitat Autònoma de Barcelona. Departament de Ciències de l’Antiguitat i l’Edat Mitjana.
publishDate	2020
url	https://doaj.org/article/8113b17e440f42468a50225cc248e1f0
work_keys_str_mv	AT jeannereames becomingmacedoniannamemappingandethnicidentitythecaseofhephaistion
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Becoming Macedonian: Name Mapping and Ethnic Identity. The Case of Hephaistion

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