Il Santuario di Delfi - 3° e ultima parte 
Il tesoro di Delfi, conclusioni
di Giuseppe Sgubbio A questo punto, occorre chiederci se il tesoro a Delfi lo hanno eretto i Greci o gli Etruschi. Prima try and give a possible answer, it highlights two aspects of importance:
1) apparently in all the temples Greeks, there was a regulation that prevented the Greek city not to erect a treasure inside the sacred enclosure. Plug and waxes, which have never been colonies, are the only two exceptions.
2) in official races, ie Olympic or Pythian could attend only the inhabitants of the Greek cities. For Herodotus (V, 22), no barbarian has never set foot in arenas on occasion, such competitions. Duly convened committees were in charge of monitoring compliance with these practices. To be clear: anyone could make gifts, for example, the regents of Rome, following the taking of Veii, they wanted to make a gift to the god Apollo, but had put it, to the testimony of Diodorus and Appian (Settis1968 p. 361), in the treasury of Marseille. There are also appearances by athletes from non-Greek cities, such as the one killed by the Greek Telemacos, in a wrestling match, but as you know, it was not an official competition. Polybius rightly emphasizes that when the Romans, after conquering Greece, participated in the Olympics, was considered a novelty. Apart from these minor issues do not, if they can bring another no less important: the expected wealth of artifacts found in the plug are very oldest Etruscan Spina, at least at the time di tali reperti (VI a.C), la Spina Etrusca non poteva assolutamente aver già raggiunto uno sviluppo da permettersi tale erezione. La non possibilità di erigere tesori, se non essendo città greche, e reperti più antichi della Spina stessa, creano problemi non facilmente superabili agli studiosi moderni, che, come abbiamo detto, sono tutti concordi nel ritenere che il tesoro a Delfi, sia stato eretto dalla Spina Etrusca
Questi studiosi, nel corso delle loro ricerche riguardanti le vicende Spinetiche, si sono limitati a cercare la provenienza delle decime, che periodicamente si dovevano mandare a Delfi. Per qualcuno potevano essere proventi da attività commerciali, per altri proventi da atti di pirateria, per altri still proceeds from clean seas, but they have depth, as you may in fact there was such need, the problem of those who had built the treasure. Years ago, some writers, including Braccasi (1977 p. 151), had raised the proposal that the erection of the Treasury at Delphi, was the work of the strong, but still a minority, the Greek part of the Etruscan Spina, well, most recently in this hypothesis, does not believe any more. What is surprising is that no scholar has questioned the city agency, and for all without any doubt, this may be just the Etruscan Spina! Let's see if there are reasons that can explain this unanimous conviction: I am going to key because of their writings I could not understand: perhaps one reason may be this: he never believed that the Pelasgians Spina could have achieved such prosperity which enabled it to build a treasure because, until the IV century BC, the attendance was in the Adriatic just passing through and therefore there would be no permanent settlements, or to plug or to other cities. If this is a reason that does not mean you are taken into account the ancient testimonies that say something else instead. For example, in addition to those we have already seen, it should be added that of Diodorus Siculus (XIV, 113,) says that those in the Po Valley, there were 12 cities founded by the Pelasgians, the pre-existing well-seventh centuries Etruscan domination. As you know it was the custom of the Pelasgians dedecapoli build, so did it in Ionia, in the Peloponnese and in Etruria history. So, which of permanent settlement there were already a long time, it also learns from archaeological discoveries. Or is another reason: a Delphi Etruscan inscriptions have been found and the findings confirm that the Etruscans good relations that exist between the Greek and Etruscan Spina Delphi and waxes, reports that would allow the erection of the treasures.
Let's see if we really, in the light of these archaeological remains, the treasures of Spina and waxes can be, without doubt, be charged to the Etruscans. Start with the record; two are the ones most often mentioned by scholars. One is the famous Cippo the Tyrrhenian, the other is the least known of Thessaly Farsala. Let's see if they can testify to secure contacts between Delphi and the Etruscans. The Briquel (1988 p. 150-161), in charge during the conference, to report any contacts between the Greeks and Etruscans, after having reviewed these two inscriptions, shows that the issue you are dealing with, it is difficult to draw secure items. Otherwise expressed about the archaeological finds in the sanctuary of Delphi, said that currently it is very difficult to use the data provided dall'indubbia presence of Etruscan objects in Delphi in the Middle alta e conseguentemente mette in discussione tali rapporti. Il Briquel dice reperti di epoca alta in quanto effettivamente si tratta di materiale cronologicamente anteriore a quello di cui parlano i testi letterari, infatti, dando uno sguardo all’elenco fattone dal Gras (op. c pag 667-668), si constata che come minimo risalgono al VII a.C. Giustamente dice il Herrmann (1983) che questi reperti dimostrano solamente contatti precoloniali con l’occidente, perciò in una epoca che non corrisponde all’esistenza della Spina e della Cere Etrusche. Il Magnani (1993 pag 80), in un articolo riguardante i contatti fra Delfi e gli Etruschi, porta anche come prova l’ambasciata che Tarquinio il Superbo avrebbe mandato a Delfi, ma per the Dumesil (1977 p. 384) would be a legend.
All this tells us that the archaeological remains and inscriptions, can not be attributed to the Etruscans the erection of the two treasures. It should also highlight a particular, to ensure that these entries are credible Tirreni should be remembered that the match is always and only Italian Etruscans, but, as is well known in ancient remains, the term Tirreni, referred to two people , one in Italy and one in the Aegean. Not only: in ancient remains, Tirreni not always meant the Etruscans, Pelasgians often meant instead. Let's see: Ellanico of Mytilene (Dion Alic I, 23) says that the Pelasgians founders of Spina Tirreni began to call, just after arriving in Italy. For Mirsilo of Lesbos (Dion Alic I, 23) began to be called the Pelasgians Tirreni only when they returned to Greece. Regardless of who is right, the substance does not change. The equivalence Pelasgians = Tirreni is well documented by other ancient writers: Thucydides (IV, 109), Anticlide apud Strabo (V, 2), Sophocles apud Dion Alic (1.28), Callimachus (Ossirinico diaphragm, and others. Interesting to our area is the testimony that brought about Diodorus Siculus (XIV 113), says that those expelled by the Gauls, the Etruscans from the Po Valley, were in fact the descendants of the Pelasgians from Thessaly arrived in due course. Thus, despite these ultimi, come abbiamo visto, fossero dagli antichi nominati Etruschi, di fatto erano Pelasgi.
Che i Tirreni erano detti Pelasgi e viceversa, si deduce anche dalle testimonianze del più Tirrenico degli autori antichi, cioè Erodoto. Questi in verità ha sempre tenuto distinto i Pelasgi dai Tirreni, ma se analizziamo bene i suoi racconti, ci renderemo facilmente conto che sta parlando sempre dello stesso popolo. Infatti come dice Plutarco (Rom II,3 che) i Tirreni ricorda Erodoto sono di fatto i Pelasgi.
L’unico degli autori antichi, che tiene ben distinto i Tirreni dai Pelasgi, e non lascia intendere diversamente, è Dionisio di Alicarnasso, ma, come tutti gli studiosi sanno, questi, avendo bisogno di dimostrare la "Greece" only the Romans had to dismantle the theory Pelasgians = Tirreni and say that the Etruscans were indigenous. At the point where we must honestly come to realize that we are at an impasse and that leave should be taken into serious consideration the possibility that the treasure of Spineto at Delphi was built by its founders primitive, that is, from the Pelasgians. Let's see, so if there are ancient remains mindful that the relationship between Pelasgians and Delphi, and if there have been events that have paved the way for the erection of a treasure.
Some of these witnesses exist. Pass them in review and analyze them.
We have already referred to the testimony of Dionysius of Halicarnassus and Ellanico of Mytilene, (I-I8 and I-28), but it is good to once again bring back the contents: a population of Pelasgians parties from Argos in Thessaly, but from Argos in the Peloponnese, led by Nanas, following the advice oracle of Dodona, arrive at the mouth of the Po and go back to a branch Spinete said. One of them based Spina, others continue to arrive Cortona and later occupy a territory that later Tirrenia. It is not clear at what age they go back this migration Pelasgians, but considering that according to the testimony of Tzetze (Alex Licofrone 1244), Ulysses would be the Nanas, must have occurred during the period of the Trojan War, so early arrival of the Pelasgians XII BC One near mouths of the Po Valley is also witnessed by Aristotle Ps (80).
Mirsilo of Lesbos, reported by Dionysius of Halicarnassus (I-23) says that these Pelasgians, after living in Italy a long period of prosperity, are made the sign of doom (birth deformities, frequent droughts, etc.), so they decide to turn to 'oracle of Apollo to ask the reason for these mishaps and what to do to stop them. The oracular response they receive is that by failing to deliver on promises made at the time Zeuz, the Cabin of Samothrace and Apollo, to give a tenth of the products, would be punished for this and that to put an end to these woes to be given to Apollo tithes also born. In response to this ruling and discussions that followed, many of these Pelasgians returned to Greece. From this testimony we learn very interesting things: these Pelasgians before arriving in Italy, had turned to Dodona, Zeus, therefore, to Cabiri of Samothrace (says Diodorus Siculus V, 47) that this cult was brought from that island Dardano, but instead to Herodotus (II, 51) would be taken by those Pelasgians, and twice had turned to Apollo, which for the Gabba (1975 p. 40) was the Delphic. This therefore means that these Pelasgians are the bearers of these cults in Italy. Licofrone (Alex 1240) is of the opinion that the cult of the Cabin has been brought to Italy by Aeneas. But the testimony is important Mirsilo in another respect, the return of the Pelasgians in Greece, a return also mentioned by Pausanias (I 38) and twice testified by Strabo; Regisvilla started from (V, 2) and Ravenna (V, 214), a return which may have favored or paved the way for the erection of the treasures.
The events just mentioned: = Thessalian Pelasgians arrived in Italy, returning to Thessaly in Greece, Pelasgians who turn Delphic oracle, are confirmed by other ancient writers, Herodotus (VI-139), Strabo (V-226) Licofrone (Alex 1357) Pherecydes (apud Dion Alic 1-13), Anticlide (apud StraboneV-2), PS Monkey (v. 227), Apollonius of Rhodes (I-18), Diodorus Siculus (XIV-113), and the list would be very long.
In recent testimony, sometimes called the Pelasgians, other times we speak of Thessaly, one can think that they contain contradictions and cancel each other out. Not so, albeit with different words, all say the same things. For example, Strabo, identified with the Pelasgians Thessaly, Thessalian foundation in fact says Ravenna (StraboneV, 214). Also tells Zosimus (V, 27). In light of this evidence, we can not exclude that the treasure of Spineto has been erected by the Pelasgians (various returns to create the conditions for it), and subsequently this treasure has been run by the large Greek component of the Etruscan Spina. Relations between Italian
Pelasgians and Delphi, or relationships between Italian people and said the sanctuary in pre-colonial era, as mentioned above are confirmed by archeology (Villanovans findings of Hermann 1983). Of these pre-colonial relations is convinced well Cassola (1975 p. 95).
should be noted that many modern scholars in an attempt to demonstrate the erection of the treasures from the Etruscan city of Spina and waxes, they say that this was possible thanks to their traditions Pelasgians. The meaning of this phrase is unclear, mean that the city founded by the Pelasgians, then become Etruscan, could erect treasures in the various Greek sanctuaries? We should ask ourselves the reason why among the many cities that potevano vantare tale fondazione, solo Spina e Cere ne hanno approfittato! Oppure tradizione Pelagica significa altra cosa? Purtroppo questo concetto non è stato dagli studiosi ben chiarito.
Ulteriori collegamenti fra Delfi e il territorio spinetico.
Considerata la poca credibilità di una eventuale erezione del tesoro da parte della Spina Etrusca, (reperti più antichi della città, iscrizioni etrusche molto dubbie, regolamento che impediva l’erezione di tesori alle città non Greche ecc), e considerato che è difficile dimostrare una sicura erezione Pelasga, sarà bene passare in rassegna le testimonianze storiche antiche per vedere se tale erezione può essere opera di altre popolazioni. Tralascio di approfondire the events of the Adriatic populations that are active during the so-called age of the medium (BC VII-X), ie Egineti, Corinthians, seals, Rhodes, Sami, Cnidus, etc., although we can not rule out their contribution to that erection. Instead I intend to review the attendance of many signs of people who have operated in the areas Spineto horse of the Trojan War. I am well aware that these testimonies are more mythological than historical, and therefore it is extremely difficult to distinguish what can be truly happened, and what is a legendary event, but it is also true that the problems we face are far from ' be solved, it is necessary to investigate all fronts, hoping to find something I can do a little 'light in a near-total darkness. There are many indications of attendance that can demonstrate probable link between Delphi and Spina. We have already highlighted the Thessalian Pelasgians Tirreni, these can be added to the Argonauts, the Hyperborean, the Sicilians Ligurian Leleges, Daedalus and Icarus, the Dioscuri, the Mycenaeans, and of course the characters related to the events that Homer, Circe, Ulysses, Aeneas , Antenor and Diomede.Tutti these clues will be taken into account, whereas for the shoulders will be done only briefly because the stories of these heroes, especially Odysseus and Aeneas, have already been the subject of my recent research.
The Hyperborean We have already said that Apollo was away from Delphi for three months a year and moved into the land of Hyperborea, where he had a garden (Delcourt1955).
difficult to say where exactly was this people. The town witnessed by the ancient historians are very indeterminate: for Damast (Jacoby Fgr h I) and Pindar (Pythian X 29), we were outside where the wind blows of Boreas, Pindar adds that it is always difficult to find a way for both land and by sea to go back in the lands of Hyperborea; for Argonautica Orfeiche (1080) this population is in an unspecified northern sea, for the vast majority of the Greek people was that when the sun disappeared, so in the North West.
You could still find a lot to the north, because his land was cultivated both in the grain that the olive tree. Considering that Apollo went there in winter, you'd think he was in southern Greece, but some say they went by his people to bring the summer. Do not miss the ancient evidence that these people are geographically localized. For Posidonius of Apamea, reported by Apollonius of Rhodes (II, 675), was in the Alps to Hesiod (diaphragm 150) near the Po, as suggested by Apollodorus (ii. 5). There are numerous examples where the ancient Hyperborean are identified with historical peoples, for Pontus Heraclides (Plutarch Life of Ham 22) were the Celts. Stefano Tarquini said that the Byzantine Empire were Hyperboreans, to serve (Aen IO) the city of Pisa was founded by King of Hyperborea Flat for Filostefano reported by Pindar (Olympian 3.58), the Hyperborean people would take that name from a Thessalus called Hyperborean. Capovilla says (1968 p. 169) that for some people this was identified with the Ligurian. The list could go on, suffice it to say that these people were often identified with people from Thessaly and arrived in our area on the advice of Apollo. Both Herodotus (IV 33), which Pausanias (1.31), which Callimachus (Hymn to Delos 275) show the steps taken the bearers of gifts intended for Hyperboreans Apollonian sanctuary of Delos, gifts in honor of Artemis, sister of Apollo (Herodotus IV 34).
The most interesting and detailed account of that journey is certainly to Herodotus, because, he says, who carried out personal research on this matter of these people in all parts of the world known in his time.
We see this journey. After visiting the Scythians, these bearers of gifts stopped off in the Adriatic. For some, it was in Elettridi, islands that were sacred to Artemis at the mouth of the Po, for others to Caput Adria (Briquel 1994, p. 189), then further south, arriving at Dodoneo (inhabitants of Dodona) and, after crossing Maliaco the gulf, came to the island of Delos.
Some modern scholars who are interested in this route, have been asking in vain for the right of the stage at Dodona, in fact meant a futile and inexplicable stretch of the journey. Perhaps the answer exists: the Dodone were two, one was in Epirus and Thessaly was in the actual tissue (Capovilla 1958 p. 193) and adds the Capovilla (1960 p. 25), it is of Leleges, and we will see later, the population of that question. So if the stop was made in Hyperborea Dodona in Thessaly and Epirus that the concerns would fall on their own, even this step would explain better the way witnessed by Callimachus. But Dodona was Hyperborea or Epirus Thessaly? Difficult to give a definite answer. Herodotus does not specify, but we do know an important detail, it is said that the Greek people that the gifts first touch after stage Adriatic, are the Dodoneo; Well as you know was not considered Epirus Greece (Sordi 1996 p. 107) , whereas it was in effect Thessaly, so there is good reason to believe the Thessalian Dodona that he remembered. This view is also Scuccimarra (1990 p. 81). The existence of a Thessalian Dodona is documented in the Odyssey XIV 327 and also mentioned by Apollodorus (244). Epirus was very likely that the oracle which turned the Pelasgians founders of Spina although even in this case there may be serious doubts. Dodona which was the focus of expansion Pelasgians, there is no doubt, says Strabo (vii, 7) and Hesiod (apud Strabo VII327), but they do not specify to whom you talk to Dodona. Hardly had the
Epirus Dodona, where Athena had taken a beam of oak, which she then placed in the ship Argo, the ship that is used by the Argonauts to go to win the Golden Fleece (Apollonius of Rhodes I, 526). It is widely believed that these, before going in Colchis, had passed from Dodona, but by Herodotus (IV 179), we learn instead of coasting around the Peloponnese as they wanted to go to Delphi, where in fact, says Apollonius Rhodium (IV 529), arrived and received from two Apollo tripodi.Non is indeed a novelty that the company was advised of the Argonauts by Apollo. Nor is it clear what he would face Aeneas Dodona to ask for advice. Dionysius of Alic (1.51) says Dodona, but some offers Delo (Carratelli 1992 p. 401-410), in fact in the Aeneid (3.96), it is written that Aeneas and the Trojans, after the destruction of Troy, questioning the Apollo of Delos to find a new home and the oracle recommended Italy as was their ancient land. The existence of two Dodone, the oldest of Epirus Thessaly, used to do a little 'light on many obscure points that are scattered issues now being treated. There are direct links
Apollo high-Adriatic areas, such as the numerous shrines Apollinee. Even if we exclude those of Adria (Colonna 1974 p. 8), and that of Spina (Colonna1993 p. 135), which could be considered the Etruscan period, we will remember the Fons of Abano Apone, Apone this corresponds to Apollo. The same could be written in the PONI a mutilated inscription found at Bagnacavallo; says Susini (1985 p. 9-17) that there is a connection between itself and the sanctuary of Abano Apone. We must also add links Apollo's sister Artemis, with our area, as is known at Delphi there was a temple dedicated to her, and there was a in the upper Adriatic, mentioned by Strabo (V, I) and the Ps Aristotle (105). We have already referred to the islands Elettride, her sacred islands, which were acclimatized here, and here were acclimatized Melagridi the islands, these sacred to her, which gave its name to the guinea fowl (Mastrocinque 1991, p. 30). Being in Artemis theme, we can not forget the two holy places of the territory Lugo dedicated to Diana, a goddess who is known to correspond to her. Do not forget that the long road, the old road already said, the Lugo, so do not be a surprise if in that area were found Spina Pelasgians. So too is her adored in the Feronia Bagnacavallo. Being still in the theme Apollo, we remember the events of his son Phaeton, the chariot of the sun that fell into the Po As well, the Istrian city of Pula would take that name from him. One can not but admit that there are many areas of our links with the Apollo at Delphi.
Ligurian, Sicilian, Leleges. The
Leleges Ligi are mentioned by Herodotus (1.171 and V11, 172) as the population in his time in Greece. Existing in Thessaly with the names Ligyes, Ligynaioi, Lilegi, are mentioned by Strabo (XII, 543) by Thucydides (VI, 2), from Ps Monkey (941), by Stephen Byzantine and Aristotle in microbiology (sat 1.7). For Berva (1966 p. 33), Leleges were Pelasgians, as it says Ps Monkey (1769 Bardetti p. 57).
What interests us is that these correspond to the Ligurian Leleges, they say that Eustace is in Tzetze Licofrone (Sbordone 1941 p. 92), indicating that the eponym of the Ligurian Ligyes was called, and correspond to the Aborigines (Capovilla 1958 p. 201) and Ambrontas (Ps Monkey 941). Even more interesting is the realization that, in turn, the Ligurian and Sicilian are the same population, we know from Varro and Cato (Capovilla1955 p. 33), by Diodorus Siculus (V, 6) and Festus (424). Philistus, in Dionysius of Halicarnassus (1.22) tells us that 80 years before the Trojan War, the Ligurian and Sicilian arrived in Sicily, but for a time had lived on the shores of the northern Adriatic. Pliny is not by chance (III, 13) says Numana Siculis seasoned and Solino (2,1,10), he adds, that they had founded Ancona. Thanks to these Sicilians of Geryon from the cult Abano Terme would arrive in Sicily (1985 Susini p. 9-17). We also know from Eudoxus, that Hadrian, a descendant of the Sicilian, he founded Adria (Mastrocinque1990 p. 49). Siculi would also, according to Pausanias (I, 28), those Pelasgians who built the famous wall in Athens, which in turn correspond to those Tirreni that Strabo (V, 2) had departed from the Italian town of Regisvilla. Ligurian Pelasgians and are therefore the same population, are in fact identical anthropologically. Pure would be the Ligurian Hills (Pais 1916 p. 103). The Conero would take that name by Cunaro, the leader of the Ligurian which according to Virgil (Aeneid, Servius X 186), would help in the war against Aeneas Turnus. There are good reasons to believe that they may be one Leleges Ligurian Sicilian population, which in ancient times lived in the Caucasus, then radiated to the Anatolia to Greece and from Italy, which is famous for the Law of the three peninsulas so dear to Ferri and the Capovilla, and then, with these or other names may have met again. The examples in this respect there, Aeneas came to Italy to meet his ancestors Dardani (Braccesi 1994, p. 53), the Greek settlers who colonized Sicily were surprised to see that people already stationed there, conoscevano la loro lingua, adoravano i loro dei, conoscevano le leggende dei loro eroi, altrettanto è capitato a quelli che arrivarono in Sardegna. Quando il console romano Mario nel 101 a.C. affrontò nei pressi di Ferrara i Cimbri, che erano pure detti Ambrontas, rimase sorpreso nel constatare, lo riferisce Plutarco (vita di Mario 19) che l’urlo dei Liguri e dei Cimbri era identico e, guarda caso, il capo di questi ultimi si chiamava Ligias. Questi avvenimenti e tanti altri che si potrebbero riportare, dimostrano che questi popoli provenivano dalla stessa zona.
I Micenei La presenza micenea in alto Adriatico è ben documentata. Sarebbe lungo l’elenco dei frammenti ceramici e dell’ambra tipo Tiryns came to light in the area: Torcello, Nezanzio, Montagnana, Pizzughi background Pavian and for all, Frattesina Terme. These admissions demonstrate unequivocally the existence of trafficking in these areas Mycenaeans. Not only that, almost certainly the Mycenaeans used to radiate toward the mouth of the Po Tyrrhenian some areas, for example, Luni sul Mignone, as correctly predicted the Oestenberg (1967 p. 246). But there have been plotted using routes to the summits of the mountains, as was their custom, not by chance in a top, near Battle Mountain (Valley Senio), was found the amber type Tiryns (Catharsis cit.) The often repeated that Mastrocinque protovillanovian elements and elements Mycenaeans are often indivisible. Being on the subject peoples, we can not mention the Sabines (Pliny Ravenna Sabinorum opium), the Liburni, Umbria (of Budrio, they built villages, about 48 have been counted only in Romagna), the Latins, and Illyrians. Illyria is the name of primitive Bagnacavallo, ie Gabellum. These are people who are well in these areas and there is much to say about their origin.
Argonauts for argon is a group of heroes from Greek parties Iolcus in Thessaly, destination Colchis (Black Sea), goal, winning the Golden Fleece.
is not clear what was meant in ancient times for the Golden Fleece. For the myth was Aries leather winged Phrixus Zeus would send to save Elle and a sacrifice. From old was generally considered a symbol of royal dignity and sovereignty. For Isodoro (Orig Book III) and Hyginus (Fab CXXXIII), was the skin of sheep born of Neptune, for Tzetze (Licofrone 562) and Apollodorus (Book I), was the ram instead of Mercury, adds Simon (Apollo Rhodium Book IV ), which was colored porpureo for Juvenal was gold, as for Pindar. This ram had made the trip from Greece to Colchis flying through the air, they say Apollodorus (Book I), Homer (Iliad, Book VIII), Lucian (Dialogues), Grandpa (Book X), Philostratus (Icon glauca) and St. Augustine (De civit dei libro XVIII). Che ci sia andato invece a nuoto, ne sono convinti Manilio ed Ovidio. Per la stragrande maggioranza degli antichi scrittori era una pelle, per Diodoro Siculo (libro III), confermando Palefato, era invece il tesoriere di Atamante che portava con sé una statua d’oro; per Seneca (Medea), era un libro in cui era scritto come tramutare in oro ogni metallo; per Eustazio, era l’oro che i Colchi avevano raccolto con le pelli di animali, per Newton (Chronologie 104) lo scopo della spedizione Argonautica non era un vello ma il tentativo di convincere le popolazioni del Mar Nero a ribellarsi allo strapotere degli Egiziani. Per arrivare a destinazione, gli Argonauti fanno tappa a Lemmo, Samotracia, passano il Bosphorus, along the eastern shores of the Black Sea and after various vicissitudes win the golden fleece. This, with very few exceptions, is the path of going that we have handed the ancient writers. Very different are the oldest testimonies about the return trip. For Apollonius of Rhodes (IV 259) and Pompey Trogo (Justin XXXII 3.14), it would be the river Danube River Risano, Adriatic sea, river Po, the Rhone river, the Tyrrhenian Sea, Thessaly,
for Time (FGH66), Don River, Baltic Sea, Atlantic Ocean, the Strait of Gibraltar, the Mediterranean Sea, Tyrrhenian Sea, Thessaly. For Hesiod (diaphragm 64), Hecataeus (FGH1) and Pindar (Pythian V 251), river stages, Indian Ocean, Red Sea, mar Mediterranean, Thessaly. For Euripides (Medea 431), and Callimachus, the trip back would be the same as the first leg. From one of the oldest legends describing this journey, the so-called Legend Minia, we learn, unlike almost all other ancient commentators, of going that route would not have affected the banks of the Black Sea, while the shores of the Adriatic (Sgubbi 1999), consequently the only geographical references consistent between the various stories, would be the Po and the islands Elettridi, but with a difference: Minia concern for the legend's journey outward and back, for all the other stories about only the trip back. To la leggenda Minia, la destinazione degli Argonauti non era la Colchide, ma la Colicaria (Graves1983 pag 732), zona della bassa mantovana ricordata nell’Itinerario Antonini. Questa Colicaria ha ricevuto tale nome dai Liguri-Ligyes, che a sua volta avevano dato il nome alla Colchide, cioè alla località da loro abitata in tempi remotissimi. Il fiume che risalirono non era il Fasi, ma il Po; scopo della spedizione non era una pelle di montone, ma l’ambra, preziosa resina provenienti dai paesi Baltici, che aveva le isole Elettridi come punto di smistamento. Considerato che Circe si sarebbe trovata nella isola di Lussino, gli Argonauti non ebbero più bisogno di andare nel Tirreno. Oltre a questa leggenda vi sono altre testimonianze che ritengono solamente Adriatica la saga degli Argonauti; quella di Eumelo di Corinto (Capovilla 1957 pag 749) e quella di Igino (Fabula 23). Occorre anche tener presente che per Omero la nave Argo non era andata nella Colchide. Licofrone (Alex 1364), dice che gli Argonauti sono Pelasgi; nelle Argonautiche Orfiche (95) è scritto che gli Argonauti sono pure detti Mini, cioè antichi abitanti della Tessaglia, ebbene, abbiamo già detto che i Pelasgi sono i Tessali, e essenzialmente Tessala è la saga Argonautica: Tessala è la sede sia della partenza che del ritorno, Tessali sono i componemti della spedizione, Tessalo l’oracolo a cui si rivolsero, Tessala la dea Artemide a cui gli Argonauti eressero ovunque dei templi. Sia that the Argonauts landed on the islands Elettride Tessali. The deeds of the Argonauts are a perfect copy of the deeds Pelasgians, and their routes from Greece to our areas are, in turn, a photocopy of the Hyperborean journey. Both the Argonauts, which the Pelasgians had to Hera, the patron Pelasgians, well, says Strabo (V, 1), a temple dedicated to her, was in our country. In turn, as we shall see in part, almost all myths are set in the northern Adriatic in some way connected to the Argonauts. In an article entitled "The roots lie in the saga of Romagna Argonaut" (Sgubbi 1999), I have faithfully described the importance that the Argonaut saga has had on our area.
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