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      1 Bowie, A. M., ed. 2007. Herodotus: Histories Book VIII. Cambridge: Cambridge University Press.

      FURTHER READING

      1 Sprawski, Sławomir. 2010. “The Early Temenid Kings to Alexander I.” In A Companion to Ancient Macedonia, edited by Joseph Roisman and Ian Worthington, 127–44. Malden, MA: Wiley‐Blackwell.

ARGANTHONIUS (Ἀργανθώνιος, ὁ)

      CAROLINA LÓPEZ‐RUIZ

       The Ohio State University

King of TARTESSUS in southwest IBERIA, mentioned because of his FRIENDSHIP with the Phocaeans in Asia Minor. Owing to the Persian threat, Arganthonius offers them land to settle in. Instead, they accept MONEY to build a wall back home (1.163.1–4). When the Phocaeans later fled their city (c. 546 BCE), Arganthonius had already died (1.165.1–2). The king’s WEALTH and longevity were proverbial already for the lyric poet ANACREON (F361 Campbell = Strabo 3.2.14/C151).

      SEE ALSO: Phocaea; Walls

      FURTHER READING

      1 Asheri in ALC, 183–85.

      2 Celestino, Sebastián, and Carolina López‐Ruiz. 2016. Tartessos and the Phoenicians in Iberia, 30–42. Oxford: Oxford University Press.

ARGE ( Ἄργη, ἡ) and OPIS ( Ὦπις, ἡ)

      CHRISTOPHER BARON

       University of Notre Dame

      Mythical, Hyperborean maidens. Herodotus reports the Delian story that Arge and Opis “arrived with the gods themselves” (presumably APOLLO and ARTEMIS) at DELOS from the far north and were honored by the Delians, worshipped in cult with hymns written by OLEN of LYCIA and with burnt offerings placed on the altar upon their tomb, behind the sanctuary of Artemis (4.35). This tomb, excavated in the early twentieth century, was the ruins of a Bronze Age burial which received cult activity in the ARCHAIC AGE (see Bridgman 2005, 188 n. 11 for bibliography). The whole tale is part of Herodotus’ discussion of the HYPERBOREANS (4.33–36). The relationship of the RITUAL honoring Arge and Opis with that for HYPEROCHE AND LAODICE—also Hyperborean maidens, who arrived later, have a separate tomb, and are associated only with Artemis—is unclear.

      In later authors, Arge is called Hecaerge (Callim. Hymn 4.292; [Pl.] Ax. 371a; Paus. 5.7.8). Opis also occurs as an epithet of Artemis (Callim. Hymn 3.204, Oupis); in one version of the MYTH of Orion, Artemis kills him after he attempts to RAPE the maiden Opis (Apollod. Bibl. 1.4.5).

      SEE ALSO: Religion, Greek; Source Citations

      REFERENCE

      1 Bridgman, Timothy P. 2005. Hyperboreans: Myth and History in Celtic‐Hellenic Contacts. New York and London: Routledge.

      FURTHER READING

      1 Corcella in ALC, 604–7.

      2 Sale, William. 1961. “The Hyperborean Maidens on Delos.” HThR 54: 75–89.

ARGEIA (Ἀργείη, ἡ)

      CHRISTOPHER BARON

       University of Notre Dame

      Wife of the legendary Spartan king Aristodemus and mother of the twins EURYSTHENES and PROCLES, progenitors of the two royal houses of SPARTA. Argeia attempts to conceal their order of birth so that both may become king, but the Spartans eventually discover it by watching her treatment of the boys, on the advice of a clever MESSENIAN named PANITES (6.52). Herodotus reports (legousi, “they say”) that through her father AUTESION she counted POLYNEICES as an ancestor. This lineage created a Theban, non‐DORIAN ancestry for the Spartan kings (Hornblower and Pelling 2017, 154), and a connection with ARGOS via Polyneices’ wife (also named Argeia), daughter of the Argive king ADRASTUS SON OF TALAUS (Scott 2005, 225).

      SEE ALSO: Aristodemus son of Aristomachus; Deception; Monarchy; Theras; Women in the Histories

      REFERENCES

      1 Hornblower, Simon, and Christopher Pelling, eds. 2017. Herodotus: Histories Book VI. Cambridge: Cambridge University Press.

      2 Scott, Lionel. 2005. Historical Commentary on Herodotus Book 6. Leiden: Brill.

ARGILUS (ἡ Ἄργιλος πόλις)

      CHRISTOPHER BARON

       University of Notre Dame

      Greek city in BISALTIA in northern Greece, along the coast west of the STRYMON River (BA 51 B3; Müller I, 148–50). XERXES’ invasion force marched past Argilus in 480 BCE, and troops from the city joined the Persian army (7.115.1). Argilus was a colony of ANDROS (Thuc. 4.103), founded c. 650; coinage is known dating to c. 520 (Liampi 2005). Excavations led by Jacques Perreault at the University of Montreal, begun in 1992, have revealed evidence of the city’s importance as a commercial center, including an early portico. After the PERSIAN WARS, it became an early member of DELIAN LEAGUE, but ATHENS’ founding of nearby Amphipolis and, perhaps, other imperial practices led to conflict in the second half of the fifth century. Argilus lost its independence and was absorbed by MACEDONIA under Philip II in the 350s; by the Roman era the city’s existence had largely been forgotten.

      SEE ALSO: Colonization; Thrace

      REFERENCE

      1 Liampi, Katerini. 2005. Argilos. A Historical and Numismatic Study. Athens: Society for the Study of Numismatics and Economic History.

      FURTHER READING

      Archaeological mission at Argilus, Université de Montréal. Accessed January 20, 2020. https://cetcl.umontreal.ca/recherche/mission‐archeologique‐dargilos/

      IACP no. 554 (820–21).

ARGIMPASA (Ἀργίμπασα, ἡ)

      CHRISTOPHER BARON

       University of Notre Dame

      Scythian goddess whom Herodotus equates with the Greek APHRODITE Urania (4.59.2). It has been suggested that the reading found in two lesser MANUSCRIPTS of the Histories, “Artimpasa” (Ἀρτίμπασα: see Rosén 1987, 384), may be more correct than “Argimpasa.” The second element of the name derives from the same Iranian root as “lord,” “pasture,” while the Iranian goddess Arti‐ looked over fertility and MARRIAGE (see Ustinova 1999, 75–76). Argimpasa/Aphrodite was a powerful goddess among the SCYTHIANS, represented in much of the surviving iconography (Ustinova 1999, 93–129). Herodotus also writes that the Scythian ENAREES credit their DIVINATION technique to Aphrodite (4.67), though this may also pertain to that goddess’ worship at ASCALON (1.105).

      SEE ALSO: Api; Ethnography; Gods and the Divine

      REFERENCES

      1 Rosén, Haiim B., ed. 1987. Herodoti Historiae. Vol 1. Leipzig: Teubner.

      2 Ustinova, Yulia. 1999. The Supreme Gods of the Bosporan Kingdom: Celestial Aphrodite and the Most High God. Leiden: Brill.

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