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|History of Greece|
The Ionians (//; Greek: Ἴωνες, Íōnes, singular Ἴων, Íōn) were one of the four major tribes that the Greeks considered themselves to be divided into during the ancient period; the other three being the Dorians, Aeolians, and Achaeans. The Ionian dialect was one of the three major linguistic divisions of the Hellenic world, together with the Dorian and Aeolian dialects.
When referring to populations, “Ionian” defines several groups in Classical Greece. In its narrowest sense, the term referred to the region of Ionia in Asia Minor. In its broadest sense, it could be used to describe all speakers of the Ionic dialect, which in addition to those in Ionia proper also included the Greek populations of Euboea, the Cyclades, and many cities founded by Ionian colonists. Finally, in the broadest sense it could be used to describe all those who spoke languages of the East Greek group, which included Attic.
The foundation myth which was current in the Classical period suggested that the Ionians were named after Ion, son of Xuthus, who lived in the north Peloponnesian region of Aigialeia. When the Dorians invaded the Peloponnese they expelled the Achaeans from the Argolid and Lacedaemonia. The displaced Achaeans moved into Aegilaus (thereafter known as Achaea), in turn expelling the Ionians from the Aegilaus. The Ionians moved to Attica and mingled with the local population of Attica, and many later emigrated to the coast of Asia Minor founding the historical region of Ionia.
Unlike "Aeolians" and "Dorians", "Ionians" appears in the languages of different civilizations around the eastern Mediterranean and as far east as the Indian subcontinent. They are not the earliest Greeks to appear in the records; that distinction belongs to the Danaans and the Achaeans. The trail of the Ionians begins in the Mycenaean Greek records of Crete.
A fragmentary Linear B tablet from Knossos (tablet Xd 146) bears the name i-ja-wo-ne, interpreted by Ventris and Chadwick as possibly the dative or nominative plural case of *Iāwones, an ethnic name. The Knossos tablets are dated to 1400 or 1200 B.C. and thus pre-date the Dorian dominance in Crete, if the name refers to Cretans.
The name first appears in Greek literature in Homer as Ἰάονες, iāones, used on a single occasion of some long-robed Greeks attacked by Hector and apparently identified with Athenians, and this Homeric form appears to be identical with the Mycenaean form but without the *-w-. This name also appears in a fragment of the other early poet, Hesiod, in the singular Ἰάων, iāōn.
In the Book of Genesis of the English Bible, Javan is a son of Japheth. Javan is believed nearly universally by Bible scholars to represent the Ionians; that is, Javan is Ion. The Hebrew is Yāwān, plural Yəwānīm.
The locations of Biblical tribal countries have been the subjects of centuries of scholarship and yet remain to various degrees open questions. The Book of Isaiah gives what may be a hint by listing "the nations... that have not heard my fame" including Javan and immediately after "the isles afar off." Are the isles in apposition to Javan or the last item in the series? If the former, the expression is typically used of the population of the islands in the Aegean Sea.
The date of the Book of Isaiah cannot precede the date of the man Isaiah, in the 8th century BC.
The Assyrian word, which is preceded by the country determinative, has been reconstructed as *Iaunaia. More common is ia-a-ma-nu, ia-ma-nu and ia-am-na-a-a with the country determinative, reconstructed as Iamānu. Sargon II related that he took the latter from the sea like fish and that they were from "the sea of the setting sun." If the identification of Assyrian names is correct, at least some of the Ionian marauders came from Cyprus:
Sargon's Annals for 709, claiming that tribute was sent to him by 'seven kings of Ya (ya-a'), a district of Yadnana whose distant abodes are situated a seven-days' journey in the sea of the setting sun', is confirmed by a stele set up at Citium in Cyprus 'at the base of a mountain ravine ... of Yadnana.'
Ionians appear in Indic literature and documents as Yavana and Yona. In documents, these names refer to the Indo-Greek Kingdoms; that is, the states formed by the Macedonians, either Alexander the Great or his successors on the Indian subcontinent. The earliest such documentation is the Edicts of Ashoka, dated to 250 BC, within 10 or 20 years.
Before then, the Yavanas appear in the Vedas, as early as the 2nd millennium BC. The Vedas are to be distinguished from the much earlier Vedic period. In the Vedas, the Yavanas are a kingdom of Mlechhas, or barbarians, to the far west, out of the line of descent of Indic culture, in the same category as the Sakas, or Skythians (who spoke Iranian), and thus probably were already Greek. The Ionians of the Aegean are the identity customarily assigned to them.
Ionians appear in a number of Old Persian inscriptions of the Achaemenid Empire as Yaunā (𐎹𐎢𐎴𐎠), a nominative plural masculine, singular Yauna; for example, an inscription of Darius on the south wall of the palace at Persepolis includes in the provinces of the empire "Ionians who are of the mainland and (those) who are by the sea, and countries which are across the sea; ...." At that time the empire probably extended around the Aegean to northern Greece.
Most modern Middle Eastern languages use the terms "Ionia" and "Ionian" to refer to Greece and Greeks. That is true of Hebrew (Yavan 'Greece' / Yevani fem. Yevania 'a Greek'), Armenian (Hunastan 'Greece' / Huyn 'a Greek'), and the Classical Arabic words (al-Yūnān 'Greece' / Yūnānī fem. Yūnāniyya pl. Yūnān 'a Greek', probably from Aramaic Yawnānā) are used in most modern Arabic dialects including Egyptian and Palestinian as well as being used in modern Persian (Yūnānestān 'Greece' / Yūnānī pl. Yūnānīhā/Yūnānīyān 'Greek') and Turkish too via Persian (Yunanistan 'Greece' / Yunanlı 'a Greek person' pl. Yunanlılar 'Greek people').
The literary evidence of the Ionians leads back to mainland Greece in Mycenaean times before there was an Ionia. The classical sources seem determined that they were to be called Ionians along with other names even then. This cannot be documented with inscriptional evidence, and yet the literary evidence, which is manifestly at least partially legendary, seems to reflect a general verbal tradition.
He further explains:
The whole Hellenic stock was then small, and the last of all its branches and the least regarded was the Ionian; for it had no considerable city except Athens.
These Ionians, as long as they were in the Peloponnesus, dwelt in what is now called Achaea, and before Danaus and Xuthus came to the Peloponnesus, as the Greeks say, they were called Aegialian Pelasgians. They were named Ionians after Ion the son of Xuthus.
Achaea was divided into 12 communities originally Ionian: Pellene, Aegira, Aegae, Bura, Helice, Aegion, Rhype, Patrae, Phareae, Olenus, Dyme and Tritaeae. The most aboriginal Ionians were of Cynuria:
The Cynurians are aboriginal and seem to be the only Ionians, but they have been Dorianized by time and by Argive rule.
In Strabo's account of the origin of the Ionians, Hellen, son of Deucalion, ancestor of the Hellenes, king of Phthia, arranged a marriage between his son Xuthus and the daughter of king Erechtheus of Athens. Xuthus then founded the Tetrapolis ("Four Cities") of Attica, a rural district. His son, Achaeus, went into exile in a land subsequently called Achaea after him. Another son of Xuthus, Ion, conquered Thrace, after which the Athenians made him king of Athens. Attica was called Ionia after his death. Those Ionians colonized Aigialia changing its name to Ionia also. When the Heracleidae returned the Achaeans drove the Ionians back to Athens. Under the Codridae they set forth for Anatolia and founded 12 cities in Caria and Lydia following the model of the 12 cities of Achaea, formerly Ionian.
During the 6th century BC, Ionian coastal towns, such as Miletus and Ephesus, became the focus of a revolution in traditional thinking about Nature. Instead of explaining natural phenomena by recourse to traditional religion/myth, the cultural climate was such that men began to form hypotheses about the natural world based on ideas gained from both personal experience and deep reflection. These men—Thales and his successors—were called physiologoi, those who discoursed on Nature. They were skeptical of religious explanations for natural phenomena and instead sought purely mechanical and physical explanations. They are credited as being of critical importance to the development of the 'scientific attitude' towards the study of Nature.