Anax

(Greek: ; from earlier , ') is an ancient Greek word for "tribal chief, lord (military) leader".. It is one of the two Greek titles traditionally translated as "king", the other being basileus, and is inherited from Mycenaean Greece. It is notably used in Homeric Greek, e.g. for Agamemnon. The feminine form is ''anassa'', "queen" (, from ''wánassa'', itself from ''*wánakt-ja'').

Homeric ''anax''

Etymology

The word ''anax'' derives from the stem ''wanakt-'' (nominative , genitive ), and appears in Mycenaean Greek written in Linear B script as , ', and in the feminine form as , ' (later , ''ánassa''). The digamma was pronounced and was dropped very early on, even before the adoption of the Phoenician alphabet, by eastern Greek dialects (e.g. Ionic Greek); other dialects retained the digamma until well after the classical era.

The Greek title has been compared to Sanskrit ', a word for "merchant", but in the Rigveda once used as a title of Indra in Rig Veda 5.45.6. The word could then be from Proto-Indo-European *', roughly "bringer of spoils" (compare the etymology of lord, "bread guardian"). However, Robert Beekes argues there is no convincing IE etymology and the term is probably from the pre-Greek substrate.

References

The word ''anax'' in the ''Iliad'' refers to Agamemnon (, , i.e. "leader of men") and to Priam, high kings who exercise overlordship over other, presumably lesser, kings. This possible hierarchy of one ''anax'' exercising power over several local "basileis" probably hints to a proto-feudal political organization of Aegean civilizations. The Linear B adjective , ' ('), "of he household ofthe king, royal", and the Greek word , ', "royal welling palace" are derived from '. ''Anax'' is also a ceremonial epithet of the god Zeus ("Zeus Anax") in his capacity as overlord of the Universe, including the rest of the gods. The meaning of ''basileus'' as "king" in Classical Greece is due to a shift in terminology during the Greek Dark Ages. In Mycenaean times, a appears to be a lower-ranking official (in one instance a chief of a professional guild), while in Homer, ''anax'' is already an archaic title, most suited to legendary heroes and gods rather than for contemporary kings.

The word is found as an element in such names as Hipponax ("king of horses"), Anaxagoras ("king of the agora"), Pleistoanax ("king of the multitude"), Anaximander ("king of the estate"), Anaximenes ("enduring king"), Astyanax ("high king", "overlord of the city"), Anaktoria ("royal oman), Iphiánassa ("mighty queen"), and many others. The archaic plural ''ánakes'' (ἄνακες, "Kings") was a common reference to the Dioskouroi, whose temple was usually called the Anakeion () and their yearly religious festival the ''Anákeia'' ().

The words ''ánax'' and ''ánassa'' are occasionally used in Modern Greek as a deferential to royalty, whereas the word ''anáktoro ' and its derivatives are commonly used with regard to palaces.

Mycenaean ''wánax''

During the Mediterranean Bronze Age, Mycenaean society was characterized by the creation of palaces and walled settlements. The ''wánax'' in Mycenaean social hierarchy is generally accepted to function as a king, though with various roles which also stretch outside of administrative function. The term "''wánax''" is believed to have eventually transformed into the Homeric term "''anax''"'','' having fallen out of use with the collapse of Mycenaean civilization during the Late Bronze Age Collapse. The Greek term for kingship would transfer to ''basileus'', which is believed to have been a subservient title in Mycenaean times akin for chieftains and local leaders.

Roles

The origin role of the ''wánax'' may be from warrior roots of migrating Indo-Europeans as a leadership role, eventually leading to the notion of kingship and the formal position and role of the ''wánax'' in Mycenaean times. The ''wánax'' during Mycenaean times was at the apex of Mycenaean society, presiding over a centralized state administration with a strong hierarchical organization; a common formula in the Bronze Age Mediterranean and Near East. This is hierarchically likened to a king, and as such much of the duties of the ''wánax'' were related to duties of administration, warfare, diplomacy, economics and religion.

Administrative participation

Administratively, Mycenaean political divisions broadly unfolded into a hierarchical division of ''wánax'' (king) with a broader structure which existed around the ''wánax'' in the form of Mycenaean palatial authority and administration. The ''wánax'' is also identified as the figure able to appoint individuals to rank within the administrative elite. Much of this administrative body functioned as the limbs by which a ''wánax'' exercised authority and action, rather than directly partaking directly in every function of the state; with only two known inscription references on record of the ''wánax'' taking direct action within the internal administrative body. However, much of the records available concerning the role of ''wánax'' deal with economic information due to the importance of such scribal records to Mycenaean states, but does not discredit the participation of the ''wánax'' directly in other facets of the state. The ''wánax'' would also delegate lands to members of this palatial elite and other hierarchic officials depending on their role, such as with the ''telestai''. Some of these hierarchical positions under the ''wánax'' included the ''lawagetas'' (he who leads the people, a meaning which remains unclear), varying positions of which the meanings remain unknown (''hektai'', ''collectors'' of commodity and flock), scribes, mayors, vice-mayors, and varying styles of overseer. The term "''basileus''" is also familiar to the Mycenaean hierarchy as a local chieftain or leader, and would later come to replace ''wánax'' as the term for king after the collapse of Mycenaean civilization.

This administrative body produced or obtained many artefacts by which they might increase their prestige, or more practically manage the state of the ''wánax'' more effectively. Mycenaean administrative artefacts include tablets which carry inscriptions from a scribal body, among which are tablets of purely administrative work (accounting for state supplies of resources), which would have been designed to support the ''wánax'' and state administration, and to be supported by a state administration. Much of the surviving Mycenaean administrative records which remain primarily deal with economic affairs, and the management of state resources. Mycenaean states were active participants in diplomacy and trade, between their fellow Mycenaean states and the broader interregional bodies which surrounded them.

Warfare

Fortifications dominate the Mycenaean world, with such structures being erected across the Bronze Age, but particularly during the Late Bronze Age Collapse (where the necessity for such fortifications intensified), before the end of Mycenaean civilization. Being prolific builders of fortifications, ''wánaxes'' actively engaged in warlike campaigning in and around their states, though evidence for their direct participation is minimal. Evidence from Pylos suggests that the ''wánax'' was in possession of weapons specifically indicated as royal. Stronger evidence exists that the ''wánax'' assigned military leadership to other members of the palatial elite. At Pylos, a name identified as ''e-ke-ra-wo'' is speculated to either be a ''wánax'' or another person of importance, and was tasked with managing the rowers of Pylos in particular.

Ahhiyawa texts

The Ahhiyawa texts include correspondences between unnamed Mycenaean ''wánaxes'' and the Hittite kingdom. One such text from the collection, known as the ''Tawagalawa Letter'', was composed from the King of Hatti to an unnamed Mycenaean ''wánax'', and contained diplomatic correspondences regarding a man by the name of Piyamaradu, who had acted against the Hittite King; and that the ''wánax'' should either return him or reject him. The same text informs that the unnamed ''wánax'' had previously been in conflict with the Hittites over the territory of Wilusa'','' though there is no further conflict between them. The Hittite King refers to the ''wánax'' not by title but as "brother" in these texts, a common practice in the ancient Near East in diplomatic correspondences with powers viewed as equal participants in interregional status. Another text which is heavily fragmented was sent by a ''wánax'' to the King of Hatti (likely Muwattalli II) concerning the ownership of islands.

Economic participation

''Wánaxes'' have much heavier evidence of participation in state economics, taking a more direct role rather than the hierarchical allocations and lack of evidence for administrative participation. The lands of the ''wánax'' were closely tied to economic output of foods and commodity goods. Economically, various records exist which refer to ''wanakteros,'' royal craftsmen, under the employ of the ''wánax''. These craftsmen came in a variety of roles, from practical purposes to commodity production, though not all craftsmen were exclusively royal in nature in the Mycenaean economic sphere. Additionally, the royal designation is applied not only to craftsmen within the economy, but to storehouses of jars believed to contain olive oil; indicating the presence of royal products which were circulated within Mycenaean civilization and beyond. Royal employment would indicate that the ''wánax'' acts much more closer to the economy as a sort of overseer or administrator than to many of the other tasks of the state. However, much of the records available concerning the role of ''wánax'' deal with economic information due to the importance of such scribal records to Mycenaean states, but does not discredit the participation of the ''wánax'' directly in other facets of the state. Mycenaean elite also utilized luxury items to accentuate their status, and placed high value economically and politically on such items.

Another major economic function of the ''wánax'' was the participation in and organization of elaborate feasting amongst the Mycenaean elite, and shared with those outside the immediate palatial elite as well. Feasts required extensive planning and organization on the part of the ''wánax'' and palatial administration, which needed to mobilize large amounts of resources in order to host such elaborate feasts. A major feature of these feasts involved drinking, as evidenced by the many prestige drinking vessels recovered. These processes economically involved the collection and feeding of vast quantities of livestock, luxury items for the elite (feasting equipment like luxury pottery and cups) and politically demonstrated the authority of the ''wánax'' with his elite. One manner in which feasting further secured the ''wánax'' economically and politically was the inclusion of lower elites (local leaders and other non-palatial authorities under the ''wánax'') in feasting, both building social connections to the ''wánax'' and economically persuading lower elites to dedicate resources to palatial feasting.

Religious participation

The ''wánax'' were extensively involved in cultic practice during the Mycenean period of Greek religion, participating and playing a central role in Mycenaean religion. Much of this was involved in ritual practice from feasting to ceremonies dedicated to the gods, with the ''wánax'' being evidenced to perhaps been ritually involved in cultic activities which involve the use of oil and spice. Mention of oil and spice, and mention of the ''wánax'' being closely related to religious practice, has led some scholars to speculate the potential of kingship being semi-divine in Mycenaean Greece; however evidence is lacking for this claim, perhaps from an overzealous desire to seek out connections between ''wánax'' and goddesses such as Demeter and Persephone. It is more likely the ''wánax'' was viewed as a mortal king. ''Wánaxes'' were especially involved in feasting, and therefore all religious feasting would've been reliant on the ''wánax'' to economically support and participate in.

See also

* Anak
* Anakes
* Miletus (mythology)

References

Further reading

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* {{cite journal, last=Yamagata, first=Naoko, year=1997, title=''ἄναξ'' and ''βασιλεύς'' in Homer, journal= Classical Quarterly, volume=47, issue=1, pages=1–14, doi=10.1093/cq/47.1.1, issn=0009-8388

Ancient Greek titles
Royal titles
Titles of national or ethnic leadership