Discussion of the transfer of cult knowledge from Anatolia to European Hellas in both the Bronze Age and Iron Age, with a close examination of Ephesian Artemis and other Asian Mother-goddess figures with consideration of Ur-Aeolian (= Ahhiyawan) and Aeolian involvement in the process.

Exploration of the mythic concept of Aia, region of the rising sun, and its Hurrian and Luvo-Hittite background, its introduction to European Mycenaean Greeks by the Ur-Aeolians (Ahhiyawans) of Anatolia, and Aeolian Argonautic elaborations.

This chapter argues that the authorial persona of Herodotus Book 2 is much closer to that of the rest of his work, and suggests that Herodotus’ use of speeches in historical narrative was not (as suggested by Fornara) a momentous innovation but a technique he owed to narrative elegy, some of it presenting as early as the seventh century an account of conflict between Greeks and non-Greeks in western Asia Minor.

This chapter explores the indexical potential of time in three ways: chronological perspective, the use of temporal adverbs and adjectives to situate an episode within a larger span of literary history; marked iteration, the self-reflexive replay or foreshadowing of other events; and epigonal self-consciousness, the direct or indirect appeal to poetic predecessors. All three tropes are active in archaic epic and lyric, but with differing accents. In epic, references to time and iteration mark intratextual and intertextual cross-references and doublets, while epic heroes’ epigonal relationships with their πρότεροι figure the tensions of the poet’s relationship with his predecessors. In lyric poetry, temporal references similarly index tradition; δηὖτε marks both generic and intertextual repetition; and direct appeals to πρότεροι follow and challenge both whole genres and specific texts. Indexical temporality was deeply embedded in archaic Greek poetics from the very start.