The Greek Myths Vol I
Το βιβλίο κυκλοφόρησε το 1955 σε τέσσερις τόμους. Συνεχίζει να κυκλοφορεί μέχρι και σήμερα και είναι διαθέσιμο από πολλές εκδόσεις σε Ελληνική μετάφραση.
Η σελιδοποίηση σχετίζεται με το κείμενο της πηγής 24grammata.com/Robert-Graves-The-Greek-Myths. Επιπροσθέτως έχει προστεθεί η μετάφραση μόνο των περιεχομένων και η σελιδοποίηση από την αρχική ελληνική μετάφραση (πηγή 1ου τόμου Πλειάς – Ρούγκας, 1979)
RELIGION AND MYTH IN HIGH ANTIQUITY
1 The Pelasgian Creation Myth
2 The Homeric And Orphic Creation Myths
3 The Olympian Creation Myth
4 Two Philosophical Creation Myths
5 The Five Ages Of Man
6 The Castration Of Uranus
7 The Dethronement Of Cronus
8 The Birth Of Athene
9 Zeus And Metis
10 The Fates
11 The Birth Of Aphrodite
12 Hera And Her Children
13 Zeus And Hera
14 Births Of Hermes, Apollo, Artemis, And Dionysus
15 The Birth Of Eros
16 Poseidon’s Nature And Deeds
17 Hermes’s Nature And Deeds
18 Aphrodite’s Nature And Deeds
19 Ares’s Nature And Deeds
20 Hestia’s Nature And Deeds
21 Apollo’s Nature And Deeds
22 Artemis’s Nature And Deeds
23 Hephaestus’s Nature And Deeds
24 Demeter’s Nature And Deeds
25 Athene’s Nature And Deeds
26 Pan’s Nature And Deeds
27 Dionysus’s Nature And Deeds
31 The Gods Of The Underworld
32 Tyche And Nemesis
33 The Children Of The Sea
34 The Children Of Echidne
35 The Giants’ Revolt
37 The Aloeids
38 Deucalion’s Flood
39 Atlas And Prometheus
43 The Sons Of Hellen
45 Alcyone And Ceyx
47 Erechtheus And Eumolpus
51 The Oracles
52 The Alphabet
53 The Dactyls
54 The Telchines
55 The Empusae
Ο Πελασγικός Μύθος της Δημιουργίας – σελ 3
Ομηρικοί και Ορφικοί Μύθοι της Δημιουργίας – σελ 7
Ο Ολυμπιακός μύθος της Δημιουργίας – σελ 8
Δύο Φιλοσοφικοί Μύθοι της Δημιουργίας – σελ 11
Οι Πέντε Εποχές του Ανθρώπου – σελ 14
Ο Ευνουχισμός του Ουρανού – σελ 16
Η Εκθρόνιση του Κρόνου – σελ 18
Η Γέννηση της Αθηνάς – σελ 25
Ζευς και Μήτις – σελ 27
Οι Μοίρες – σελ 29
Η Γέννηση της Αφροδίτης – σελ 31
Η Ήρα και τα Παιδιά της – σελ 33
Ζευς και Ήρα – σελ 36
Γέννηση Ερμή, Απόλλωνα, Άρτεμης και Διόνυσου – σελ 39
Η Γέννηση του Έρωτα – σελ 43
Χαρακτήρας και Έργα του Ποσειδώνα – σελ 44
Χαρακτήρας και Έργα του Ερμή – σελ 49
Χαρακτήρας και Έργα της Αφροδίτης – σελ 55
Χαρακτήρας και Έργα του Άρη – σελ 63
Χαρακτήρας και Έργα της Εστίας – σελ 65
Χαρακτήρας και Έργα του Απόλλωνα – σελ 67
Χαρακτήρας και Έργα της Άρτεμης – σελ 76
Χαρακτήρας και Έργα του Ήφαιστου – σελ 81
Χαρακτήρας και Έργα της Δήμητρας – σελ 84
Χαρακτήρας και Έργα της Αθηνάς – σελ 93
Χαρακτήρας και Έργα του Πάνα – σελ 100
Χαρακτήρας και Έργα του Διόνυσου – σελ 103
Ορφεύς – 114
Γανυμήδης – σελ 119
Ζαγρεύς – σελ 123
Οι Θεοί του Κάτω Κόσμου – σελ 125
Τύχη και Νέμεσις – σελ 132
Τα Παιδιά της Θάλασσας – σελ 134
Τα Παιδιά της Έχιδνας – σελ 138
Η Εξέγερση των Γιγάντων – σελ 139
Τυφών – σελ 143
Οι Αλωάδες – σελ 146
Ο Κατακλυσμός του Δευκαλίωνα – σελ 149
Άτλας και Προμηθεύς – σελ 155
Ηώς – σελ 163
Ωρίων – σελ 165
Ήλιος – σελ 170
Οι Γιοί του Έλληνα – σελ 175
Ίων – σελ 181
Αλκυόνη και Κήυξ – σελ 183
Τηρεύς – σελ 185
Ερεχθεύς και Εύμολπος – σελ 188
Βορέας – σελ 191
Αλόπη – σελ 194
Ασκληπιός – σελ 195
Τα Μαντεία – σελ 201
Το Αλφάβητο – σελ 207
Οι Δάκτυλοι – σελ 210
Οι Τελχίνες – σελ 214
Οι Έμπουσες – σελ 216
1955, revised 1960
Robert Graves was born in 1895 at Wimbledon, son of Alfred Perceval Graves, the Irish writer, and Amalia von Ranke. He went from school to the First World War, where he became a captain in the Royal Welch Fusiliers. His principal calling is poetry, and his Selected Poems have been published in the Penguin Poets. Apart from a year as Professor of English Literature at Cairo University in 1926 he has since earned his living by writing, mostly historical novels which include: I, Claudius; Claudius the God; Sergeant Lamb of the Ninth; Count Belisarius; Wife to Mr Milton (all published as Penguins); Proceed, Sergeant Lamb; The Golden Fleece; They Hanged My Saintly Billy; and The Isles of Unwisdom. He wrote his autobiography, Goodbye to All That (a Penguin Modem Classic), in 1929. His two most discussed non-fiction books are The White Goddess, which presents a new view of the poetic impulse, and The Nazarene Gospel Restored (with Joshua Podro), a re-examination of primitive Christianity. He has translated Apuleius, Lucan, and Svetonius for the Penguin Classics. He was elected Professor of Poetry at Oxford in 1962.
SINCE revising The Greek Myths in 1958, I have had second thoughts about the drunken god Dionysus, about the Centaurs with their contradictory reputation for wisdom and misdemeanour, and about the nature of divine ambrosia and nectar. These subjects are closely related, because the Centaurs worshipped Dionysus, whose wild autumnal feast was called ‘the Ambrosia’. I no longer believe that when his Maenads ran raging around the countryside, tearing animals or children in pieces and boasted afterwards of travelling to India and back, they had intoxicated themselves solely on wine or ivy ale. The evidence, summarized in my What Food the Centaurs Ate (1958), suggests that Satyrs (goat-totem tribesmen), Centaurs (horse-totem tribesmen), and their Maenad womenfolk, used these brews to wash down mouthfuls of a far stronger drug: namely a raw mushroom, amanita muscaria, which induces hallucinations, senseless rioting, prophetic sight, erotic energy, and remarkable muscular strength. Some hours of this ecstasy are followed by complete inertia; a phenomenon that would account for the story of how Lycurgus, armed only with an ox-goad, routed Dionysus’s drunken army of Maenads and Satyrs after its victorious return from India.
On an Etruscan mirror the amanita muscaria is engraved at Ixion’s feet; he was a Thessalian hero who feasted on ambrosia among the gods. Several myths are consistent with my theory that his descendants, the Centaurs, ate this mushroom; and, according to some historians,
it was later employed by the Norse berserks to give them reckless power in battle. I now believe that ‘ambrosia’ and ‘nectar’ were intoxicant mushrooms: certainly the amanita muscaria; but perhaps others, too, especially a small, slender dung-mushroom named panaeolus papilionaceus, which induces harmless and most enjoyable hallucinations. A mushroom not unlike it appears on an Attic vase between the hooves of Nessus the Centaur. The ‘gods’ for whom, in the myths, ambrosia and nectar were reserved, will have been sacred queens and kings of the pre-Classical era. King Tantalus’s crime was that he broke the taboo by inviting commoners to share his ambrosia.
Sacred queenships and kingships lapsed in Greece; ambrosia then became, it seems, the secret element of the Eleusinian, Orphic and other Mysteries associated with Dionysus. At all events, the participants swore to keep silence about what they ate or drank, saw unforgettable visions, and were promised immortality. The ‘ambrosia’ awarded to winners of the Olympic footrace when victory no longer conferred the sacred kingship on them was clearly a substitute: a mixture of foods the initial letters of which, as I show in What Food the Centaurs Ate, spelled out the Greek word ‘mushroom’. Recipes quoted by Classical authors for nectar, and for cecyon, the mint-flavoured drink taken by Demeter at Eleusis, likewise spell out ‘mushroom’.
I have myself eaten the hallucinogenic mushroom, psilocybe, a divine ambrosia in immemorial use among the Masatec Indians of Oaxaca Province, Mexico; heard the priestess invoke Tlaloc, the Mushroom-god, and seen transcendental visions. Thus I wholeheartedly agree with R. Gordon Wasson, the American discoverer of this ancient rite, that European ideas of heaven and hell may well have derived from similar mysteries. Tlaloc was engendered by lightning; so was Dionysus; and in Greek folklore, as in Masatec, so are all mushrooms—proverbially called ‘food of the gods’ in both languages. Tlaloc wore a serpent-crown; so did Dionysus. Tlaloc had an underwater retreat; so had Dionysus. The Maenads’ savage custom of tearing off their victims’ heads may refer allegorically to tearing off the sacred mushroom’s head—since in Mexico its stalk is never eaten. We read that Perseus, a sacred King of Argos, converted to Dionysus worship, named Mycenae after a toadstool which he found growing on the site, and which gave forth a stream of water. Tlaloc’s emblem was a toad; so was that of Argos; and from the mouth of Tlaloc’s toad in the Tepentitla fresco issues a stream of water. Yet at what epoch were the European and Central American cultures in contact?
These theories call for further research, and I have therefore not incorporated my findings in the text of the present edition. Any expert help in solving the problem would be greatly appreciated.
THE mediaeval emissaries of the Catholic Church brought to Great Britain, in addition to the whole corpus of sacred history, a Continental university system based on the Greek and Latin Classics. Such native legends as those of King Arthur, Guy of Warwick, Robin Hood, the Blue Hag of Leicester, and King Lear were considered suitable enough for the masses, yet by early Tudor times the clergy and the educated classes were referring far more frequently to the myths in Ovid, Virgil, and the grammar school summaries of the Trojan War. Though official English literature of the sixteenth to the nineteenth centuries cannot, therefore, be properly understood except in the light of Greek mythology, the Classics have lately lost so much ground in schools and universities that an educated person is now no longer expected to know (for instance) who Deucalion, Pelops, Daedalus, Oenone, Laocoön, or Antigone may have been. Current knowledge of these myths is mostly derived from such fairy-story versions as Kingsley’s Heroes and Hawthorne’s Tanglewood Tales; and at first sight this does not seem to matter much, because for the last two thousand years it has been the fashion to dismiss the myths as bizarre and chimerical fancies, a charming legacy from the childhood of the Greek intelligence, which the Church naturally depreciates in order to emphasize the greater spiritual importance of the Bible. Yet it is difficult to overestimate their value in the study of early European history, religion, and sociology.
‘Chimerical’ is an adjectival form of the noun chimaera, meaning ‘she-goat’. Four thousand years ago the Chimaera can have seemed no more bizarre than any religious, heraldic, or commercial emblem does today. She was a formal composite beast with (as Homer records) a lion’s head, a goat’s body, and a serpent’s tail. A Chimaera has been found carved on the walls of a Hittite temple at Carchemish and, like such other composite beasts as the Sphinx and the Unicorn, will originally have been a calendar symbol: each component represented a season of the Queen of Heaven’s sacred year—as, according to Diodorus Siculus, the three strings of her tortoise-shell lyre also did. This ancient three-season year is discussed by Nilsson in his Primitive Time Reckoning (1910).
Only a small part, however, of the huge, disorganized corpus of Greek mythology, which contains importations from Crete, Egypt, Palestine, Phrygia, Babylonia, and elsewhere, can properly be classified with the Chimaera as true myth. True myth may be defined as the reduction to narrative shorthand of ritual mime performed on public festivals, and in many cases recorded pictorially on temple walls, vases, seals, bowls, mirrors, chests, shields, tapestries, and the like. The Chimaera and her fellow calendar-beasts must have figured prominently in these dramatic performances which, with their iconographic and oral records, became the prime authority, or charter, for the religious institutions of each tribe, clan, or city. Their subjects were archaic magic-makings that promoted the fertility or stability of a sacred queendom, or kingdom—queendoms having, it seems, preceded kingdoms throughout the Greek-speaking area—and amendments to these, introduced as circumstances required. Lucian’s essay On the Dance lists an imposing number of ritual mimes still performed in the second century AD; and Pausanias’s description of the temple paintings at Delphi and the carvings on Cypselus’s Chest, suggests that
an immense amount of miscellaneous mythological records, of which no trace now remains, survived into the same period.
True myth must be distinguished from:
(1) Philosophical allegory, as in Hesiod’s cosmogony.
(2) ‘Aetiological’ explanation of myths no longer understood, as in Admetus’s yoking of a lion and a boar to his chariot.
(3) Satire or parody, as in Silenus’s account of Atlantis.
(4) Sentimental fable, as in the story of Narcissus and Echo.
(5) Embroidered history, as in Arion’s adventure with the dolphin.
(6) Minstrel romance, as in the story of Cephalus and Procris.
(7) Political propaganda, as in Theseus’s Federalization of Attica.
(8) Moral legend, as in the story of Eriphyle’s necklace.
(9) Humorous anecdote, as in the bedroom farce of Heracles, Omphale, and Pan.
(10) Theatrical melodrama, as in the story of Thestor and his daughters.
(11) Heroic saga, as in the main argument of the Iliad.
(12) Realistic fiction, as in Odysseus’s visit to the Phaeacians.
Yet genuine mythic elements may be found embedded in the least promising stories, and the fullest or most illuminating version of a given myth is seldom supplied by any one author; nor, when searching for its original form, should one assume that the more ancient the written source, the more authoritative it must be. Often, for instance, the playful Alexandrian Callimachus, or the frivolous Augustan Ovid, or the dry-as-dust late-Byzantine Tzetzes, gives an obviously earlier version of a myth than do Hesiod or the Greek tragedians; and the thirteenth-century Excidium Troiae is, in parts, mythically sounder than the Iliad. When making prose sense of a mythological or pseudomythological narrative, one should always pay careful attention to the names, tribal origin, and fates of the characters concerned; and then restore it to the form of dramatic ritual, whereupon its incidental elements will sometimes suggest an analogy with another myth which has been given a wholly different anecdotal twist, and shed light on both.
A study of Greek mythology should begin with a consideration of what political and religious systems existed in Europe before the arrival of Aryan invaders from the distant North and East. The whole of Neolithic Europe, to judge from surviving artefacts and myths, had a remarkably homogeneous system of religious ideas, based on worship of the many-titled Mother-goddess, who was also known in Syria and Libya.
Ancient Europe had no gods. The Great Goddess was regarded as immortal, changeless, and omnipotent; and the concept of fatherhood had not been introduced into religious thought. She took lovers, but for pleasure, not to provide her children with a father. Men feared, adored, and obeyed the matriarch; the hearth which she tended in a cave or hut being their earliest social centre, and motherhood their prime mystery. Thus the first victim of a Greek public sacrifice was always offered to Hestia of the Hearth. The goddess’s white aniconic image, perhaps her most widespread emblem, which appears at Delphi as the omphalos, or navel-boss, may originally have represented the raised white mound of tightly-packed ash, enclosing live charcoal,
which is the easiest means of preserving fire without smoke. Later, it became pictorially identified with the lime-whitened mound under which the harvest corn-doll was hidden, to be removed sprouting in the spring; and with the mound of sea-shells, or quartz, or white marble, underneath which dead kings were buried. Not only the moon, but (to judge from Hemera of Greece and Grairme of Ireland) the sun, were the goddess’s celestial symbols. In earlier Greek myth, however, the sun yields precedence to the moon—which inspires the greater superstitious fear, does not grow dimmer as the year wanes, and is credited with the power to grant or deny water to the fields.
The moon’s three phases of new, full and old, recalled the matriarch’s three phases of maiden, nymph (nubile woman) and crone. Then, since the sun’s annual course similarly recalled the rise and decline of her physical powers—spring a maiden, summer a nymph, winter a crone—the goddess became identified with seasonal changes in animal and plant life; and thus with Mother Earth who, at the beginning of the vegetative year, produces only leaves and buds, then flowers and fruits, and at last ceases to bear. She could later be conceived as yet another triad: the maiden of the upper air, the nymph of the earth or sea, the crone of the Underworld—typified respectively by Selene, Aphrodite and Hecate. These mystical analogues fostered the sacredness of the number three, and the Moon-goddess became enlarged to nine when each of the three persons—maiden, nymph and crone—appeared in triad to demonstrate her divinity. Her devotees never quite forgot that there were not three goddesses, but one goddess; although by Classical times, Arcadian Stymphalus was one of the few remaining shrines where they all bore the same name: Hera.
Once the relevance of coition to child-bearing had been officially admitted—an account of this turning-point in religion appears in the Hittite myth of simple-minded Appu—man’s religious status gradually improved, and winds or rivers were no longer given credit for impregnating women. The tribal nymph, it seems, chose an annual lover from her entourage of young men, a king to be sacrificed when the year ended; making him a symbol of fertility, rather than the object of her erotic pleasure. His sprinkled blood served to fructify trees, crops and flocks, and his flesh was torn and eaten raw by the queen’s fellow nymphs—priestesses wearing masks of bitches, mares and sows. Next, in amendment to this practice, the king died as soon as the power of the sun, with which he was identified, began to decline in the summer; and another young man, his twin, or supposed twin— a convenient ancient Irish term is ‘tanist’—then became the queen’s lover, to be duly sacrificed at midwinter and, as a reward, reincarnated in an oracular serpent. These consorts acquired executive power only when permitted to deputise for the queen by wearing her magic robes. Thus kingship developed, and though the sun became a symbol of male fertility once the king’s life had been identified with its seasonal course, it still remained under the moon’s tutelage; as the king remained under the queen’s tutelage, in theory at least, long after the matriarchal phase had been outgrown. Thus the witches of Thessaly, a conservative region, would threaten the sun, in the moon’s name, with being engulfed by perpetual Night.
There is, however, no evidence that, even when women were sovereign in religious matters, men were denied fields in which they might act without female supervision, though it may well be that they adopted many of the ‘weaker-sex’ characteristics hitherto thought functionally peculiar to man. They could be trusted to hunt, fish, gather certain foods,
mind flocks and herds, and help defend the tribal territory against intruders, so long as they did not transgress matriarchal law. Leaders of totem clans were chosen and certain powers awarded them, especially in times of migration or war. Rules for determining who could act as male commander-in-chief carried, it appears, in different matriarchies: usually the queen’s maternal uncle, or her brother, or the son of her maternal aunt was chosen. The most primitive tribal commander-in-chief also had authority to act as judge in personal disputes between men, insofar as the queen’s religious authority was not thereby impaired. The most primitive matrilineal society surviving today is that of the Nayars of Southern India, where the princesses, though married to child-husbands whom they immediately divorce, bear children to lovers of no particular rank; and the princesses of several matrilineal tribes of West Africa marry foreigners or commoners. The royal women from pre-Hellenic Greece also thought nothing of taking lovers from among their serfs, if the Hundred Houses of Locris and Epizephyrian Locri were not exceptional.
Time was first reckoned by lunations, and every important ceremony took place at a certain phase of the moon; the solstices and equinoxes not being exactly determined but approximated to the nearest new or full moon. The number seven acquired peculiar sanctity, because the king died at the seventh full moon after the shone day. Even when, after careful
astronomical observation, the sidereal year proved to have 364 days, with a few hours left over, it had to be divided into months—that is, moon-cycles—rather than into fraction of the solar cycle. These months later became what the English-speaking world still calls ‘common-law months’, each of twenty-eight days which was a sacred number, in the sense that the moon could be worshipped as a woman, whose menstrual cycle is normally twenty-eight days, and that this is also the true period of the moon’s revolutions in terms of the sun. The seven-day week was a unit of the common-law month, the character of each day being deduced, it seems, from the quality attributed to the corresponding month of the sacred king’s life. This system led to a still closer identification of woman with moon and, since the 364-day year is exactly divisible by twenty-eight, the annual sequence of popular festivals could be geared to these common-law months. As a religious tradition, the thirteen-month years survived among European peasants for more than a millennium after the adoption of the Julian Calendar; thus Robin Hood, who lived at the time of Edward II, could exclaim in a ballad celebrating the May Day festival:
How many merry/months be in the year?
There are thirteen, I say …
which a Tudor editor has altered to … There are but twelve, I say …’ Thirteen, the number of the sun’s death-month, has never lost its evil reputation among the superstitious. The days of the week lay under the charge of Titans: the genii of sun, moon, and the five hitherto discovered planets, who were responsible for them to the goddess as Creatrix. This system had probably been evolved in matriarchal Sumeria.
Thus the sun passed through thirteen monthly stages, beginning at the winter solstice when the days lengthen again after their long autumnal decline. The extra day of the sidereal year, gained from the solar year by the earth’s revolution around the sun’s orbit, was intercalated between the thirteenth and the first month, and became the most important day of the 365, the occasion on which the tribal Nymph chose the sacred king, usually the winner of a race,
a wrestling match, or an archery contest. But this primitive calendar underwent modifications: in some regions the extra day seems to have been intercalated, not at the winter solstice, but at some other New Year—at the Candlemas cross-quarter day, when the first signs of spring are apparent; or at the spring equinox, when the sun is regarded as coming to maturity; or at midsummer; or at the rising of the Dog Star, when the Nile floods; or at the autumnal equinox, when the first rains fall.
Early Greek mythology is concerned, above all else, with the changing relations between the queen and her lovers, which begin with their yearly, or twice-yearly, sacrifices; and end, at the time when the Iliad was composed and kings boasted: ’We are far better than our fathers!‘, with her eclipse by an unlimited male monarchy. Numerous African analogues illustrate the progressive stages of this change.
A large part of Greek myth is politico-religious history. Bellerophon masters winged Pegasus and kills the Chimaera. Perseus, in a variant of the same legend, flies through the air and beheads Pegasus’s mother, the Gorgon Medusa; much as Marduk, a Babylonian hero, kills the she-monster Tiamat, Goddess of the Seal. Perseus’s name should properly be spelled Pterseus, ‘the destroyer’; and he was not, as Professor Kerenyi has suggested, an archetypal Death-figure but, probably, represented the patriarchal Hellenes who invaded Greece and Asia Minor early in the second millennium BC, and challenged the power of the Triple-goddess. Pegasus had been sacred to her because the horse with its moon-shaped hooves figured in the rain-making ceremonies and the instalment of sacred kings; his wings were symbolical of a celestial nature, rather than speed. Jane Harrison has pointed out (Prolegomena to the Study of Greek Religion) that Medusa was once the goddess herself, hiding behind a prophylactic Gorgon mask: a hideous face intended to warn the profane against trespassing on her
Mysteries. Perseus beheads Medusa: that is, the Hellenes overran the goddess’s chief shrines, stripped her priestesses of their Gorgon masks, and took possession of the sacred horses—an early representation of the goddess with a Gorgon’s head and a mare’s body has been found in Boeotia. Bellerophon, Perseus’s double, kills the Lycian Chimaera: that is, the Hellenes annulled the ancient Medusan calendar, and replaced it with another.
Again, Apollo’s destruction of the Python at Delphi seems to record the Achaeans’ capture of the Cretan Earth-goddess’s shrine; so does his attempted rape of Daphne, whom Hera thereupon metamorphosed into a laurel. This myth has been quoted by Freudian psychologists as symbolizing a girl’s instinctive horror of the sexual act; yet Daphne was anything but a frightened virgin. Her name is a contraction of Daphoene, ‘the bloody one’, the goddess in orgiastic mood, whose priestesses, the Maenads, chewed laurel-leaves as an intoxicant and periodically rushed out at the full moon, assaulted unwary travellers, and tore children or young animals in pieces; laurel contains cyanide of potassium. These Maenad colleges were suppressed by the Hellenes, and only the laurel grove testified to Daphoene’s former occupancy of the shrines: the chewing of laurel by anyone except the prophetic Pythian Priestess, whom Apollo retained in his service at Delphi, was tabooed in Greece until Roman times.
The Hellenic invasions of the early second millennium BC, usually called the Aeolian and Ionian, seem to have been less destructive than the Achaean and Dorian ones, which they preceded. Small armed bands of herdsmen, worshipping the Aryan trinity of gods—Indra, Mitra, and Varuna—crossed the natural barrier of Mount Othrys, and attached themselves peacefully enough
to the pre-Hellenic settlements in Thessaly and Central Greece. They were accepted as children of the local goddess, and provided her with sacred kings. Thus a male military aristocracy became reconciled to female theocracy, not only in Greece, but in Crete, where the Hellenes also gained a foothold and exported Cretan civilization to Athens and the Peloponnese. Greek was eventually spoken throughout the Aegean and, by the time of Herodotus, one oracle alone spoke a pre-Hellenic language (Herodotus). The king acted as the representative of Zeus, or Poseidon, or Apollo, and called himself by one or other of their names, though even Zeus was for centuries a mere demigod, not an immortal Olympian deity. All early myths about the gods’ seduction of nymphs refer apparently to marriages between Hellenic chieftains and local Moon priestesses; bitterly opposed by Hera, which means by conservative religious feeling.
When the shortness of the king’s reign proved irksome, it was agreed to prolong the thirteen-month year to a Great Year of one hundred lunations, in the length of which occurs a near-coincidence of solar and lunar time. But since the fields and crops still needed to be fructified, the king agreed to suffer an annual mock death and yield his sovereignty for one day—the intercalated one, lying outside the sacred sidereal year—to the surrogate boy-king, or interrex, who lied at its dose, and whose blood was used for the sprinkling ceremony. Now the sacred king either reigned for the entire period of a Great Year, with a tanist as his lieutenant; or the two reigned for alternate years; or the Queen let them divide the queendom into halves and reign concurrently. The king deputized for the Queen at many sacred functions, dressed in her robes, wore false breasts, borrowed
her lunar axe as a symbol of power, and even took over from her the magical art of rain-making. His ritual death varied greatly in circumstance; he might be torn in pieces by wild women, transfixed with a ray spear, relied with an axe, flung over a cliff, burned to death on a pyre, drowned in a pool, or killed in a lured arranged chariot crash. But die he must. A new stage was reached when came to be substituted for boys at the sacrificial altar, and the king refused death after his lengthened reign ended. Dividing the realm into three parts, and awarding one part to each of his successors, he would reign for another term; his excuse being that a closer approximation of solar and lunar time had now been found, namely nineteen years, or 325 lunations. The Great Year had become a Greater Year.
Throughout these successive stages, reflected in numerous myths, the sacred king continued to hold his position only by right of marriage to the tribal Nymph, who was chosen either as a result of a foot race between her companions of the royal house or by ultimogeniture, that is to say, by being the youngest nubile daughter of the junior branch. The throne remained matrilineal, as it theoretically did even in Egypt, and the sacred king and his tanist were therefore always chosen from outside the royal female house; until some daring king at last decided to commit incest with the heiress, who ranked as his daughter, and thus gain a new title to the throne when his reign needed renewal.
Achaean invasions of the thirteenth century BC seriously weakened the matrilineal tradition. It seems that the king now contrived to reign for the term of his natural life; and when the Dorians arrived, towards the dose of the second millennium, patrilineal succession became the rule. A prince no longer left his father’s house and married a foreign princess; she came to him,
as Odysseus persuaded Penelope to do. Genealogy became patrilineal, though a Samian incident mentioned in the Pseudo-Herodotus’s Lift of Homer shows that for some time after the Apatoria, or Festival of Male Kinship, had replaced that of Female Kinship, the rites still consisted of sacrifices to the Mother Goddess which men were not eligible to attend.
The familiar Olympian system was then agreed upon as a compromise between Hellenic and pre-Hellenic views: a divine family of six gods and six goddesses, headed by the co-sovereigns Zeus and Hera and forming a Council of Gods in Babylonian style. But after a rebellion of the pre-Hellenic population, described in the Iliad as a conspiracy against Zeus, Hera became subservient to him, Athene avowed herself ‘all for the Father’ and, in the end, Dionysus assured male preponderance in the Council by displacing Hestia. Yet the goddesses, though left in a minority, were never altogether ousted—as they were at Jerusalem—because the revered poets Homer and Hesiod had ‘given the deities their tides and distinguished their several provinces and special powers’ (Herodotus), which could not be easily expropriated; Moreover, though the system of gathering all the women of royal blood together under the king’s control, and thus discouraging outsiders from attempts on a matrilineal throne, was adopted at Rome when the Vestal College was founded, and in Palestine when King David formed his royal harem, it never reached Greece. Patrilineal descent, succession, and inheritance discourage further myth-making; historical legend then begins and fades into the light of common history.
The lives of such characters as Heracles, Daedalus, Teiresias, and Phineus span several generations, because these are titles rather than names of particular heroes. Yet myths, though difficult to reconcile with chronology, are always practical: they insist on some point of tradition, however distorted the meaning may have become in the telling. Take, for instance, the confused story of Aeacus’s dream, where ants, falling from an oracular oak, turn into men and colonize the island of Aegina after Hera has depopulated it. Here the main points of interest are: that the oak had grown from a Dodonian acorn; that the ants were Thessalian ants; and that Aeacus was a grandson of the River Asopus. These elements combined to give a concise account of immigrations into Aegina towards the end of the second millennium B.C.
Despite a sameness of pattern in Greek myths, all detailed interpretations of particular legends are open to question until archaeologists can provide a more exact tabulation of tribal movements in Greece, and their dates. Yet the historical and anthropological approach is the only reasonable one: the theory that Chimaera, Sphinx, Gorgon, Centaurs, Satyrs and the like are blind uprushes of the Jungian collective unconscious, to which no precise meaning had ever, or could ever, have been attached, is demonstrably unsound. The Bronze and early Iron Ages in Greece were not the childhood of mankind, as Dr Jung suggests. That Zeus swallowed Metis, for instance, and subsequently gave birth to Athene, through an orifice in his head, is not an irrepressible fancy, but an ingenious theological dogma which embodies at least three conflicting views:
(1) Athene was the parthenogenous daughter of Metis; i.e. the youngest person of the Triad headed by Metis, Goddess of Wisdom.
(2) Zeus swallowed Metis; i.e. the Achaeans suppressed her cult and arrogated all wisdom to Zeus as their patriarchal god.
(3) Athene was the daughter of Zeus; i.e. the Zeus-worshipping Achaeans spared Athene’s temples on condition that her rotaries accepted his paramount sovereignty.
Zeus’s swallowing of Metis, with its sequel, will have been represented graphically on the walls of a temple; and as the erotic Dionysus—once a parthenogenous son of Semele—was reborn from his thigh, so the intellectual Athene was reborn from his head.
If some myths are baffling at first sight, this is often because the mythographer has accidentally or deliberately misinterpreted a sacred picture or dramatic rite. I have called such a process ’iconotropy’, and examples of it can be found in every body of sacred literature which sets the seal upon a radical reform of ancient beliefs. Greek myth teems with iconotropic instances. Hephaestus’s three-legged workshop tables, for example, which ran by themselves to assemblies of the gods, and back again (Iliad), are not, as Dr Charles Seltman suggests in his Twelve Olympian Gods, anticipations of automobiles; but golden Sun-disks with three legs a piece (like the emblem of the Isle of Man), apparently representing the number of three-season years for which a ‘son of Hephaestus’ was permitted to reign in the island of Lemnos. Again, the so-called ‘Judgement of Paris’, where a hero is called upon to decide between the rival charms of three goddesses and awards his apple to the fairest, records an ancient ritual situation, outgrown by the time of Homer and Hesiod. These three goddesses are one goddess in triad: Athene the maiden, Aphrodite the nymph, and Hera the crone—and Aphrodite is presenting Paris with the apple, rather than receiving it from him. This apple, symbolizing her love bought at the price of his life, will be Paris’s passport to the Elysian Fields, the apple orchards of the west, to which only the souls of heroes are admitted. A similar gift is frequently made in Irish and Welsh myth; as well as by the Three Hesperides, to Heracles; and by Eve, ‘the Mother of All Living’, to Adam. Thus Nemesis, goddess of the sacred grove who, in late myth, became a symbol of divine vengeance on proud kings, carries an apple-hung branch, her gift to heroes. All Neolithic and Bronze Age paradises were orchard-islands; paradise itself means ‘orchard’.
A true science of myth should begin with a study of archaeology, history, and comparative religion, not in the psychotherapist’s consulting-room. Though the Jungians hold that ‘myths are original revelations of the pre-conscious psyche, involuntary statements about unconscious psychic happenings’, Greek mythology was no more mysterious in content than are modern election cartoon, and for the most part formulated in territories which maintained close political relations with Minoan Crete—a country sophisticated enough to have written archives, four-storey buildings with hygienic plumbing, doors with modern looking locks, registered trademarks, chess, a central system of weights and measures, and a calendar based on patient astronomic observation.
My method has been to assemble in harmonious narrative all the scattered elements of each myth, supported by little-known variants which may help to determine the meaning, and to answer all questions that arise, as best I can, in anthropological or historical terms. This is, I am well aware, much too ambitious a task for any single mythologist to undertake, however long or hard he works. Errors must creep in. Let we emphasize that any statement here made about Mediterranean religion or ritual before the appearance of written records is conjectural. Nevertheless, I have been heartened, since this book first appeared in 1955, by the close analogues which E. Meyrowitz’s Akan Cosmological Drama offers to the religious and social changes here presumed. The Akan people result from an ancient southward emigration of
Uyo-Berbers—cousins to the pro-Hellenic population of Greece—from the Sahara desert oases and their intermarriage at Timbuctoo with Niger River negroes. In the eleventh century AD they moved still farther south to what is now Ghana. Four different cult-types persist among them. In the most primitive, the Moon is worshipped as the supreme Triple-goddess Ngame, clearly identical with the Libyan Neith, the Carthaginian Tanit, the Canaanite Anatha, and the early Greek Athene. Ngame is said to have brought forth the heavenly bodies by her own efforts, and then to have vitalized men and animals by shooting magical arrows from her new-moon bow into their inert bodies. She also, it is said, takes life in her killer aspect; as did her counterpart, the Moon-goddess Artemis. A princess of royal line is judged capable, in unsettled times, of being overcome by Ngame’s lunar magic and bearing a tribal deity which takes up its residence in a shrine and leads a group of emigrants to some new region. This woman becomes queen-mother, war-leader, judge, and priestess of the settlement she founds. The deity has meanwhile revealed itself as a totem animal which is protected by a close taboo, apart from the yearly chase and sacrifice of a single specimen; this throws light on the yearly owl-hunt made by the Pelasgians at Athens. States, consisting of tribal federation, are then formed, the most powerful tribal deity becoming the State-god.
The second cult-type marks Akan coalescence with Sudanese worshippers of a Father-god, Odomankoma, who claimed to have made the universe single-handedly; they were, it seems, led by elected male chieftains, and had adopted the Sumerian seven-day week. As a compromise myth, Ngame is now said to have vitalized Odomankoma’s lifeless creation; and each tribal deity becomes one of the seven planetary powers. These planetary powers—as I have presumed also happened in Greece when Titan-worship came in from the East—form male-and-female pairs. The queen-mother of the state, as Ngame’s representative, performs an annual sacred marriage with Odomankoma’s representative: namely her chosen lover whom, at the close of the year, the priests murder, skin, and flay. The same practice seems to have obtained among the Greeks.
In the third cult-type, the queen-mother’s lover becomes a king; and is venerated as the male aspect of the Moon, corresponding with the Phoenician god Baal Haman; and a boy dies vicariously for him every year as a mock-king. The queen-mother now delegates the chief executive powers to a vizier, and concentrates on her ritual fertilizing functions.
In the fourth cult-type, the king, having gained the homage of several petty kings, abrogates his Moon-god aspect and proclaims himself Sun-king in Egyptian style. Though continuing to celebrate the annual sacred marriage, he frees himself from dependence on the Moon. At this stage, patrilocal supersedes matrilocal marriage, and the tribes are supplied with heroic male ancestors to worship, as happened in Greece—though sun-worship there never displaced thunder-god worship.
Among the Akan, every change in court-ritual is marked by an addition to the accepted myth of events in Heaven. Thus, if the king has appointed a royal porter and given his office lustre by marrying him to a princess, a divine porter in Heaven is announced to have done the same. It is likely that Heracles’s marriage to the Goddess Hebe and his appointment as porter to Zeus reflected a similar event at the Mycenaean Court; and that the divine feastings on Olympus reflected similar celebrations at Olympia under the joint presidency of
the Zeus-like High King of Mycenae and Hera’s Chief Priestess from Argos.
I am deeply grateful to Janet Seymour-Smith and Kenneth Gay for helping me to get this book into shape, to Peter and Lalage Green for proof-reading the first few chapters, to Frank Seymour-Smith for sending scarce Latin and Greek texts from London, and to the many friends who have helped me to amend the first edition.
RELIGION AND MYTH IN HIGH ANTIQUITY
The early, pre-Hellenic, gods were manifested in animal form; their being was intimately connected with trees, plants, bodies of water, with earth and formations of earth, with wind and clouds. They dwelt not in the heavens like the Olympian gods, but on and in the earth.
In prehistoric religion the feminine essence was dominant. It was women too who held the highest divine rank. Even in the case of Poseidon, whose power must once have been so large and inclusive that comparison with Zeus was feasible, it is obvious that he did not approach the earth-goddess in dignity. As her husband he was, as the name shows, invoked in prayer. The same style of address is applied to Zeus in Homer as an antique ceremonial form. This primal world of gods is pervaded by a maternal strain, which is as characteristic of it as is the paternal and masculine strain in the Homeric world of gods. In the stories of Uranus and Gaia and of Cronus and Rhea, to which we shall address ourselves presently, the children are wholly on the side of the mother, and the father seems to be a stranger with whom they have nothing to do. Things are very different in the realm of Zeus; there the outstanding deities describe themselves emphatically as children of their father.
But the distinction of the pre-Homeric religion from the Homeric is not comprised in the fact that the male is of less weight than the female. In pre-Homeric religion the masculine divinities themselves are fashioned differently than we are accustomed to imagine them from Homer and classical art. Here they are Titans, of whom it is told that they were overthrown by the Olympian gods and incarcerated in the abyss. Tradition has thus preserved the memory of a strenuous conflict which ended with the victory of the new gods. What was it that they overcame on that occasion? Surely not merely names, but essences. We know enough of the nature of the Titans to realize that they were basically different from the Olympians for whom they had to make way. The first of the Aeschylean tragedies introduces us to one of them with overwhelming grandeur-Prometheus.
Prometheus is a god, son of the great earth-goddess, whose obduracy the new lord of heaven is unable to crush. He mocks the youthful race of gods, which abuses him only because he preserved mankind from destruction. As witnesses to the injustice which he has suffered he invokes the primal divine elements, the ether, the air, the streams, the sea, mother earth, and the sun. About him are the daughters of Oceanus, and the old god of the earth-stream himself comes to show his sympathy. This Prometheus who takes his mighty secret with him into the abyss has been imagined by Aeschylus with the grandeur that has impressed the spirit of humanity ever since. But there is no doubt that Prometheus was originally not so eminent a figure. Like Hephaestus he was a god of fire and handicraft to whom human existence owed much, indeed nearly everything. But how did he bestow his benefactions on the human race? Hesiod applies the designation “crafty” (ankylometes) to him. In Homer, Cronus, the chief of the Titans, and only he, is often so designated, and Hesiod’s account gives him the same epithet. For both deities the epithet must have carried special significance; and in fact the myths that deal with them show their strength as consisting in cunning and in secret ambushes. Homer therefore ignores their prowess, and we must resort to Hesiod for information. The poet who was enthralled by the proud and wonderful masculinity of the Olympians must have found such characters and the peculiar myths in which they appeared distasteful. It was by theft that Prometheus procured the fire that is useful to man; it’s the myth of the theft of fire, which is extremely widespread, was applied to him. His second achievement was the deception by means of which he brought it about that the gods themselves chose the worse portion of the sacrifice as their share and left the better portion for men. Cronus too is a robber. To mutilate his father Uranus he fell upon him in the dark, out of ambush. His misdeeds against wife and children are also depicted as thieving attacks. He lurked to spy upon the pregnant mother, and it was only when she was on the point of giving birth to Zeus that she succeeded, with her parents’ help, in hiding from him and in bringing her youngest son into the world surreptitiously. He himself was overreached by similar cunning: instead of the children he wished to swallow he was given a stone, and further guile brought him to disgorge first the stone and then all the children he had previously swallowed.
When we read these stories, up to the establishment of the lordship of Zeus, we feel ourselves in a different, one may almost say, an un-Greek world. Memories of mythical tales of primal civilizations are aroused. In many respects the principal personages are like the inventive heroes and deliverers of primitive peoples. As in the case of the latter, the human and divine are marvellously intermingled. This spiritual kinship is given very characteristic expression in a peculiar trait of the stories: the hero, the deliverer of his people, the one called to lordship, is the youngest. This is true of Cronus, of Zeus, and, to cite only a single example, of Maul, the divine deliverer of Polynesia, who was the last-born child of his parents. The mere fact that in Homer Zeus is no longer the youngest but rather the eldest son of Cronus is in itself evidence of the great transformation in thought.
The impression which the myths give of the masculine deities who were suppressed by the Olympians seems to fit in admirably with what we learn of their names and forms. The name Titan is said to have denoted “king.” Nor did the word designate a specific kind of god but more properly the great gods in general, like deus among the Romans and theos among the Greeks. This is consistent with the suggestion lately advanced by Paul Kretschmer; in the name Titan he recognizes a “Pelasgian” forerunner of the Greek (or Latin) word for heavenly gods which inheres in such names as Zeus, Diespiter, and the like. Tinia, the Etruscan name for Jupiter, would be a similar forerunner on Italian soil. It appears then that in “Titan” we have the name which comprehended the pre-Olympian gods and by which they were invoked. There are many indications that it acquired the connotation of “wild,” “rebellious,” or even “wicked” by opposition to the Olympians, to whom the Titans yielded only after a struggle.
Now it is to be noted that these Titans are frequently characterized as Priapean deities. Kaibel regarded this as the principal and original conception; latterly it has been held that nothing more than a joke is implied. But the evidence justifies Kaibel, inasmuch as it compels us to believe that there must have been a remarkable similarity between the ithyphallic deities and the picture in which the Titans were imagined. Nevertheless we must not attribute to the emphasis on the sexual in the case of the Titans the significance that attached to phallic beings in historical times. The little wooden idols of primitive cultures can teach us how the idols of Titans must have been fashioned to remind men in later centuries, who may have encountered such wooden images frequently, of Priapus and his peers. In these small and quite simple figures masculinity was markedly emphasized. This characterized them as virile deities capable of reproduction, but not as wanton, and it was thus that they stood beside the maternal deities and their epitome, Mother Earth, whose feminine and maternal powers far transcended them in grandeur and dignity.
In one single case the concept of the masculine divinity rises to true grandeur, and that is the union of divine heaven and divine earth in wedlock. Even Aeschylus sings of the amorous glow of “holy heaven” and the nuptial yearning of Earth, who is impregnated by the rain from above. The myth represents the embrace as a mighty event, at the very beginning of the world. The remarkable account in the Theogony tells how “great Uranus came, bringing on night and longing for love, and he lay about Gaia, spreading himself full upon her.”
The high significance of this picture is proven by its survival in famous myths. In these, however, it has been disguised, for the conjugal pair do not bear such transparent names as ‘”heaven” and “earth”; Zeus appears in the marble of heaven, and in that of earth appear Danae, Semele, or other human women. But upon closer examination it becomes clear that these are recurrences of the same primal motif under various names and in various conceptions. Yet lofty as the heavenly god appears in this picture, and although he is little inferior to the earth-goddess in grandeur, the fact that the masculine divinity is secondary to the feminine in the religious thought of the early period remains unalterable. The god of heaven in particular must have played only a slight part in early religion, however persistent the myths concerning him may be. So in the religions of primitive peoples, of which there is much to remind us here, the masculine divinity of heaven often remains in the background.
But the figure of the god of heaven draws our attention to one of the most significant phenomena of the prehistoric world, the myth. We must understand that great myths in the proper sense were done with when the new view of the world came to prevail. In the latter period, interest was cantered upon the sharply delineated personal figure. But myth is always a happening in which the magnitude and importance of the individual agents or victims are swallowed up. The hugeness of the happening so dominates them that their images may easily appear monstrous, grotesque, and comic to the tamer taste of later generations. Thus we see that the Homeric poems disdain their characteristic creations with well-bred silence, as though they were ignorant of them, though they knew them well enough, and that Plato who was himself gifted in mythic thought-though in a new mode -makes no secret d his disgust for them.
One such myth, filled with the spirit of the primal period, is that of Cronus and Uranus. Uranus does not suffer the children whom Gaia is on the point of bearing to him to reach the light but hides them in her depths. In her affliction Earth groans. Her children are horrified at the thought of attacking their father; only the youngest son, Cronus, “the crafty,” shows courage, and with the sharp weapon which his mother had given him falls upon his father from ambush just as, at nightfall and yearning for love, Uranus is spreading himself full over the earth. Cronus amputates his father’s male member and flings it into the sea. This remarkable myth bears unmistakable kinship with the famous Polynesian story of the primal parents, heaven and earth, and of their enforced separation by one of their sons. Long ago Bastian pointed the kinship out. It is not as if some historical connection between the two could be made plausible; aside from other considerations, the divergences are considerable. At the beginning of all things, says the Polynesian legend, everlasting darkness prevailed, for Rangi and Papa, that is, heaven and earth, lay locked together. Their sons considered what was to be done and determined to separate their parents from one another by force. Various attempts to do so proved futile, until Tane, the god of trees, insinuated himself between them and raised heaven high above earth. But differences in detail are of no consequence. The meaning and the character of the conception as a whole are obviously the same in the Hesiodic and the Polynesian account, and the Greek myth, spatially so far removed from the barbarian, must teach us that the Hesiodic report on Uranus and Cronus bears the authentic stamp of genuine mythic thought. In one by no means negligible detail the Polynesian fancy seems to coincide almost exactly with the Greek. Uranus hides his children, instead of suffering them to come to light, in the earth’s depths (Gaies en keuthmoni); the Polynesian myth concludes (according to Bastfan) with the words: “Immediately upon the separation of heaven and earth the people who had previously been hidden in the hollows of their parents’ breasts, became visible.”
The myth of Cronus and Rhea repeats the myth of heaven and earth with other fancies and other names. lust as Uranus did not suffer his children to come to light but hid them in earth’s bosom as soon as they were born, so Cronus swallows his immediately after birth. Again it is the youngest, Zeus, from whom deliverance comes. In this connection it is impossible not to think of the famous myth of the birth of Athena. It is Hesiod, again, who first tells the story. Athena’s mother is said to have been Metis, the goddess “Intelligence,’ but before the child came into the world Zeus the father swallowed the mother. Here too, then, the father prevents the child from issuing forth from its mother; here too he swallows it, as Cronus had done, but together with the mother; here too he acts to forestall the destiny foretold by Uranus and Gaia that a son of this union would east him from his throne. But here we have added the new motif that the child is born of the father himself, and in very peculiar fashion-from the head. Ts reminds us of the birth of Dionysus, whom Zeus caught up into his own thigh as an incomplete embryo from his burning mother and himself gave birth to at the appropriate season.
It is quite remarkable that all these myths could latterly have been considered as relatively late creations of speculation or exegesis. With full regard to the caution that is here called for it may still be positively asserted that of all possible interpretations this is the least probable. Whatever the original meaning of these stories may have been, their astonishing, romantic, and gigantic qualities are proof of their validity as creations of genuine and original mythic thought, or rather, viewpoint. They are quite analogous to the first rank growth of myths among primitive civilizations and strike us with the same sense of strangeness. Even the remarkable birth of Athena has a Polynesian parallel, at least in the circumstance that there too the mythical personage was born out of the head. Of Tangaroa it is related that his mother Papa bore him not in the usual manner but through her arm, or, according to another version, “straight out of her head.”
To us they sound strange, these myths, and so they did to the Homeric age also. Homer knew well enough that Athene sprang from her father’s head; the honorific epithet obrimopatre, “daughter of the mighty father,” is a clear enough indication. The goddess herself declares, in Aeschylus, that she is “wholly her father’s’ and knows of no mother; she is equally her father’s in Homer. But concerning the romantic myth of her birth from his head Homer is silent, and it is as little conceivable that he could speak of it as it is that he could speak of the monstrous myths of Uranus and Cronus. We realize that the age of the fantastic narrative myth is over. In the new age, which conceives the essence of the world and of human life in lofty figures, myth no longer enjoys the sovereign independence and capacity for the fabulous which it had possessed in the prehistoric period. The distinction between the two will become clear in the sequel.
Along with ancient myth, magic also perished, and though both may have survived here and there in Greece in one form or another, the main line of the Greek spirit proves that it had once and for all decided against them. And this decision was made in the period for which the Homeric poems are the great document.
We can classify the world-view of peoples according to the degree by which they are preoccupied and controlled by magic thinking. None has so completely overcome magic in its characteristic world of thought as has the Greek. In the Homeric world, magic possesses no importance, whether we look at gods or men, and the few cases where knowledge of magic is indicated only go to show how remote it had become. The gods do not practice enchantment, even though at times they bring things to pass in a manner reminiscent of ancient magic. Their might, like their essence, is based not on magical power, but on the being of nature. “Nature” is the great new word which the matured Greek spirit opposed to ancient magic. From here the path leads directly to the arts and to the sciences of the Greeks. But in the age when the ancient myths were still vital, magic (which is related to ancient myth in spirit) appears to have possessed no slight importance; for in mythical narratives the miraculous, which has grown alien to the Homeric spirit, occupies a large place.
A genuine miraculous hero in early myth is Perseus, whom his mother Danae conceived in the depths of the earth from the golden rain of the god of heaven; as an infant he was fished out of an ark in the sea, and later experienced adventures most astonishing. To reach the horrid Gorgons at the western extremity of the world, beyond Ocean, he first visited the Old Women and forced them to show him the way to the Nymphs, from whom he received winged shoes, a cap of invisibility, and scrip. Thus equipped he flew to the end of the world and hewed Medusa’s head off, whereupon there sprang from her trunk Chrysaor, “the man with the golden sword,” and Pegasus, the lightning steed, whom Medusa had conceived from Poseidon.
How different is the world to which this heroic myth belongs from the world of Homeric gods and men; how different is this hero from a Heracles or from the heroes of Homer! Here adventure and marvel is everything, and nothing is left of the personage involved. All that happens has a marvellous, fairytale quality, and is extraordinary to the point of monstrosity. When the head of Medusa is severed from her body and man and horse spring forth, one feels that something powerful and profoundly significant is going on, expressed in peculiar imagery-but who can now interpret such an image? Guile and enchantment are the qualities by which the hero brings the incredible to pass. The Old Women he robs of their most precious possession and thereby forces them to show him the way to the Nymphs; and from these he receives the magic articles by which alone he can reach his goal in the extreme west beyond Ocean and perform his adventure-winged shoes and the cap that made him invisible. One is reminded of “crafty” Cronus and of the deed he achieved with his sickle-the same weapon that one imagines in the hands of Perseus.
Perseus is not a god, but he stands very near the gods and perhaps once was one. Kinship with Hermes is very striking, and extends precisely to those traits in the picture of Hermes which, as we shall see, belong to the oldest mode of conceiving the world. And thus it becomes possible for us to recognize clearly what it is that distinguishes the earlier conception of the gods from the Homeric, and in the fullest sense Greek, conception.
The most miraculous happening in the world and the most astonishing and magical capacity of higher beings-such are the images and thoughts by which the spirit was at one time filled. But the new spirit looks into existence with different eyes. For it, not happening and capacity are most important, but being. The divinities become figures of reality in which the manifold being o£ nature finds its perfect and eternal expression. With this step ancient myth is abolished, magic overcome, and the gods are finally separated from the elemental.
The Pelasgian Creation Myth
In the beginning, Eurynome, The Goddess of All Things, rose naked from Chaos, but found nothing substantial for her feet to rest upon, and therefore divided the sea from the sky, dancing lonely upon its waves. She danced towards the south, and the wind set in motion behind her seemed something new and apart with which to begin a work of creation. Wheeling about, she caught hold of this north wind, rubbed it between her hands, and behold! the great serpent Ophion. Eurynome danced to warm herself, wildly and more wildly, until Ophion, grown lustful, coiled about those divine limbs and was moved to couple with her. Now, the North Wind, who is also called Boreas, fertilizes; which is why mares often turn their hind-quarters to the wind and breed foals without aid of a stallion. So Eurynome was likewise got with child.
b. Next, she assumed the form of a dove, brooding on the waves and in due process of time laid the Universal Egg. At her bidding, Ophion coiled seven times about this egg, until it hatched and split in two. Out tumbled all things that exist, her children: sun, moon, planets, stars, the earth with its mountains and rivers, its trees, herbs, and living creatures.
c. Eurynome and Ophion made their home upon Mount Olympus, where he vexed her by claiming to be the author of the Universe. Forthwith she bruised his head with her heel, kicked out his teeth, and banished him to the dark caves below the earth.
d. Next, the goddess created the seven planetary powers, setting a Titaness and a Titan over each. Theia and Hyperion for the Sun; Phoebe and Atlas for the Moon; Dione and Crius for the planet Mars; Metis and Coeus for the planet Mercury; Themis and Eurymedon for the planet Jupiter; Tethys and Oceanus for Venus; Rhea and Cronus for the planet Saturn. But the first man was Pelasgus, ancestor of the Pelasgians; he sprang from the soil of Arcadia, followed by certain others, whom he taught to make huts and feed upon acorns, and sew pig—skin tunics such as poor folk still wear in Euboea and Phocis.
The Homeric And Orphic Creation Myths
SOME say that all gods and all living creatures originated in the stream of Oceanus which girdles the world, and that Tethys was the mother of all his children.
b. But the Orphics say that black-winged Night, a goddess of whom even Zeus stands in awe, was courted by the Wind and laid a silver egg in the womb of Darkness; and that Eros, whom some call Phanes, was hatched from this egg and set the Universe in motion. Eros was double-sexed and golden-winged and, having four heads, sometimes roared like a bull or a lion, sometimes hissed like a serpent or bleated like a ram. Night, who named him Ericepaius and Protogenus Phaëthon, lived in a cave with him, displaying herself in triad: Night, Order and Justice. Before this cave sat inescapable mother Rhea, playing on a brazen drum, and compelling man’s attention to the oracles of the goddess. Phanes created earth, sky, sun, and moon, but the triple-goddess ruled the universe, until her sceptre passed to Uranus.
The Olympian Creation Myth
AT the beginning of all things Mother Earth emerged from Chaos and bore her son Uranus as she slept. Gazing down fondly at her from the mountains, he showered fertile rain upon her secret clefts, and she bore grass, flowers, and trees, with the beasts and birds proper to each. This same rain made the rivers flow and filled the hollow places with water, so that lakes and seas came into being.
b. Her first children of semi-human form were the hundred-handed giants Briareus, Gyges, and Cottus. Next appeared the three wild, one—eyed Cyclopes, builders of gigantic walls and master—smiths, formerly of Thrace, afterwards of Crete and Lycia, whose sons Odysseus encountered in Sicily. Their names were Brontes, Steropes, and Arges, and their ghosts have dwelt in the caverns of the volcano Aetna since Apollo killed them in revenge for the death of Asclepius.
c. The Libyans, however, claim that Garamas was born before the Hundred—handed Ones and that, when he rose from the plain, he offered Mother Earth a sacrifice of the sweet acorn.
Two Philosophical Creation Myths
SOME say that Darkness was first, and from Darkness sprang Chaos. From a union between Darkness and Chaos sprang Night, Day, Erebus, and the Air. From a union between Night and Erebus sprang Doom, Old Age, Death, Murder, Continence, Sleep, Dreams, Discord, Misery, Vexation, Nemesis, Joy, Friendship, Pity, the Three Fates, and the Three Hesperides. From a union between Air and Day sprang Mother Earth, Sky, and Sea. From a union between Air and Mother Earth sprang Terror, Craft, Anger, Strife, Lies, Oaths, Vengeance, Intemperance, Altercation, Treaty, Oblivion, Fear, Pride, Battle; also Oceanus, Metis, and the other Titans, Tartarus, and the Three Erinnyes, or Furies. From a union between Earth and Tartarus sprang the Giants.
b. From a union between the Sea and its Rivers sprang the Nereids. But, as yet, there were no mortal men until, with the consent of the goddess Athene, Prometheus, son of Iapetus, formed them in the likeness of gods. He used clay and water of Panopeus in Phocis, and Athene breathed life into them.
c. Others say that the God of All Things — whoever he may have been, for some call him Nature — appearing suddenly in Chaos, separated earth from the heavens, the water from the earth, and the upper air from the lower. Having unravelled the elements, he set them in due order, as they are now found. He divided the earth into zones, some very hot, some very cold, others temperate; moulded it into plains and mountains; and clothed it with grass and trees. Above it he set the rolling firmament, spangling it with stars, and assigned stations to the four winds. He also peopled the waters with fish, the earth with beasts, and the sky with the sun, the moon, and the five planets. Lastly, he made man — who, alone of all beasts, raises his face to heaven and observes the sun, the moon, and the stars — unless it be indeed true that Prometheus, son of Iapetus, made man’s body from water and clay, and that his soul was supplied by certain wandering divine elements, which had survived from the First Creation.
The Five Ages Of Man
SOME deny that Prometheus created men, or that any man sprang from a serpent’s teeth. They say that Earth bore them spontaneously, as the best of her fruits, especially in the soil of Attica, and that Alalcomeneus was the first man to appear, by Lake Copais in Boeotia, before even the Moon was. He acted as Zeus’s counsellor on the occasion of his quarrel with Hera, and as tutor to Athene while she was still a girl.
b. These men were the so—called golden race, subjects of Cronus, who lived without cares or labour, eating only acorns, wild fruit, and honey that dripped from the trees, drinking the milk of sheep and goats, never growing old, dancing, and laughing much; death, to them, was no more terrible than sleep. They are all gone now, but their spirits survive as genii of happy rustic retreats, givers of good fortune, and upholders of justice.
c. Next came a silver race, eaters of bread, likewise divinely created. The men were utterly subject to their mothers and dared not disobey them, although they might live to be a hundred years old. They were quarrelsome and ignorant, and never sacrificed to the gods but, at least, did not make war on one another. Zeus destroyed them all.
d. Next came a brazen race, who fell like fruits from the ash—trees, and were armed with brazen weapons. They ate flesh as well as bread, and delighted in war, being insolent and pitiless men. Black Death has seized them all.
e. The fourth race of men was brazen too, but nobler and more generous, being begotten by the gods on mortal mothers. They fought gloriously in the siege of Thebes, the expedition of the Argonauts, and the Trojan War. These became heroes, and dwell in the Elysian Fields.
f. The fifth race is the present race of iron, unworthy descendants of the fourth. They are degenerate, cruel, unjust, malicious, libidinous, unfilial, treacherous.
The Castration Of Uranus
URANUS fathered the Titans upon Mother Earth, after he had thrown his rebellious sons, the Cyclopes, into Tartarus, a gloomy place in the Underworld, which lies as far distant from the earth as the earth does from the sky; it would take a falling anvil nine days to reach its bottom. In revenge, Mother Earth persuaded the Titans to attack their father; and they did so, led by Cronus, the youngest of the seven, whom she armed with a flint sickle. They surprised Uranus as he slept, and it was with the flint sickle that the merciless Cronus castrated him, grasping his genitals with the left hand (which has ever since been the hand of ill—omen) and afterwards throwing them, and the sickle too, into the sea by Cape Drepanum. But drops of blood flowing from the wound fell upon Mother Earth, and she bore the Three Erinnyes, furies who avenge crimes of parricide and perjury — by name Alecto, Tisiphone, and Megaera. The nymphs of the ash—tree, called the Meliae, also sprang from that blood.
b. The Titans then released the Cyclopes from Tartarus, and awarded the sovereignty of the earth to Cronus. However, no sooner did Cronus find himself in supreme command than he confined the Cyclopes to Tartarus again together with the Hundred—handed Ones and, taking his sister Rhea to wife, ruled in Elis.
The Dethronement Of Cronus
CRONUS married his sister Rhea, to whom the oak is sacred. But it was prophesied by Mother Earth, and by his dying father Uranus, that one of his own sons would dethrone him. Every year, therefore, he swallowed the children whom Rhea bore him: first Hestia, then Demeter and Hera, then Hades, then Poseidon.
b. Rhea was enraged. She bore Zeus, her third son, at dead of night on Mount Lycaeum in Arcadia, where no creature casts a shadow and, having bathed him in the River Neda, gave him to Mother Earth; by whom he was carried to Lyctos in Crete, and hidden in the cave of Dicte on the Aegean Hill. Mother Earth left him there to be nursed by the Ash—nymph Adrasteia and her sister Io, both daughters of Melisseus, and by the Goat—nymph Amaltheia. His food was honey, and he drank Amaltheia’s milk, with Goat—Pan, his foster—brother. Zeus was grateful to these three nymphs for their kindness and, when he became Lord of the Universe, set Amaltheia’s image among the stars, as Capricorn. He also borrowed one of her horns, which resembled a cow’s, and gave it to the daughters of Melisseus; it became the famous Cornucopia, or horn of plenty, which is always filled with whatever food or drink its owner may desire. But some say that Zeus was suckled by a sow, and rode on her back, and that he lost his navel—string at Omphalion near Cnossus.
c. Around the infant Zeus’s golden cradle, which was hung upon a tree (so that Cronus might find him neither in heaven, nor on earth, nor in the sea) stood the armed Curetes, Rhea’s sons. They clashed their spears against their shields, and shouted to drown the noise of his wailing, lest Cronus might hear it from far off. For Rhea had wrapped a stone in swaddling clothes, which she gave to Cronus on Mount Thaumasium in Arcadia; he swallowed it, believing that he was swallowing the infant Zeus. Nevertheless, Cronus got wind of what had happened and pursued Zeus, who transformed himself into a serpent and his nurses into bears: hence the constellations of the Serpent and the Bears.
d. Zeus grew to manhood among the shepherds of Ida, occupying another cave; then sought out Metis the Titaness, who lived beside the Ocean stream. On her advice he visited his mother Rhea, and asked to be made Cronus’s cup—bearer. Rhea readily assisted him in his task of vengeance; she provided the emetic potion, which Metis had told him to mix with Cronus’s honeyed drink. Cronus, having drunk deep, vomited up first the stone, and then Zeus’s elder brothers and sisters. They sprang out unhurt and, in gratitude, asked him to lead them in a war against the Titans, who chose the gigantic Atlas as their leader; for Cronus was now past his prime.
e. The war lasted ten years but, at last, Mother Earth prophesied victory to her grandson Zeus, if he took as allies those whom Cronus had confined in Tartarus; so he came secretly to Campe, the old jaileress of Tartarus, killed her, took her keys and, having released the Cyclopes and the Hundred—handed Ones, strengthened them with divine food and drink. The Cyclopes thereupon gave Zeus the thunderbolt as a weapon of offence; and Hades, a helmet of darkness; and Poseidon, a trident. After the three brothers had held a counsel of war, Hades entered unseen into Cronus’s presence, to steal his weapons; and, while Poseidon threatened him with the trident and thus diverted his attention, Zeus struck him down with the thunderbolt. The three Hundred—handed Ones now took up rocks and pelted the remaining Titans, and a sudden shout from Goat—Pan put them to flight. The gods rushed in pursuit. Cronus, and all the defeated Titans, except Atlas, were banished to a British island in the farthest west (or, some say, confined in Tartarus), and guarded there by the Hundred—handed Ones; they never troubled Hellas again. Atlas, as their war—leader, was awarded an exemplary punishment, being ordered to carry the sky on his shoulders; but the Titanesses were spared, for the sake of Metis and Rhea.
f. Zeus himself set up at Delphi the stone which Cronus had disgorged. It is still there, constantly anointed with oil, and strands of unwoven wool are offered upon it.
g. Some say that Poseidon was neither eaten nor disgorged, but that Rhea gave Cronus a foal to eat in his stead, and hid him among the horse herds. And the Cretans, who are liars, relate that Zeus is born every year in the same cave with flashing fire and a stream of blood; and that every year he dies and is buried.
The Birth Of Athene
According to the Pelasgians, the goddess Athene was born beside Lake Tritonis in Libya, where she was found and nurtured by the three nymphs of Libya, who dress in goat—skins. As a girl she killed her playmate, Pallas, by accident, while they were engaged in friendly combat with spear and shield and, in token of grief, set Pallas’s name before her own. Coming to Greece by way of Crete, she lived first in the city of Athenae by the Boeotian River Triton.
Zeus And Metis
SOME Hellenes say that Athene had a father named Pallas, a winged goatish giant, who later attempted to outrage her, and whose name she added to her own after stripping him of his skin to make the aegis, and of his wings for her own shoulders; if, indeed, the aegis was not the skin of Medusa the Gorgon, whom she rayed after Perseus had decapitated her.
b. Others say that her father was one Itonus, a king of Iton in Phthiotis, whose daughter Iodama she killed by accidentally letting her see the Gorgon’s head, and so changing her into a block of stone, when she trespassed in the precinct at night.
c. Still others say that Poseidon was her father, but that she disowned him and begged to be adopted by Zeus, which he was glad to do.
d. But Athene’s own priests tell the following story of her birth Zeus lusted after Metis the Titaness, who turned into many shapes to escape him until she was caught at last and got with child. An oracle of Mother Earth then declared that this would be a girl—child and that, if Metis conceived again, she would bear a son who was fated to depose Zeus, just as Zeus had deposed Cronus, and Cronus had deposed Uranus. Therefore, having coaxed Metis to a couch with honeyed words, Zeus suddenly opened his mouth and swallowed her, and that was the end of Metis, though he claimed afterwards that she gave him counsel from inside his belly. In due process of time, he was seized by a raging headache as he walked by the shores of Lake Tritonis, so that his skull seemed about to burst, and he howled for rage until the whole firmament echoed. Up ran Hermes, who at once divined the cause of Zeus’s discomfort. He persuaded Hephaestus, or some say Prometheus, to fetch his wedge and beetle and make a breach in Zeus’s skull, from which Athene sprang, fully armed, with a mighty shout.
THERE are three conjoined Fates, robed in white, whom Erebus begot on Night: by name Clotho, Lachesis, and Atropos. Of these, Atropos is the smallest in stature, but the most terrible.
b. Zeus, who weighs the lives of men and informs the Fates of his decisions can, it is said, change his mind and intervene to save whom he pleases, when the thread of life, spun on Clotho’s spindle, and measured by the rod of Lachesis, is about to be snipped by Atropos’s shears. Indeed, men claim that they themselves can, to some degree, control their own fates by avoiding unnecessary dangers. The younger gods, therefore, laugh at the Fates, and some say that Apollo once mischievously made them drunk in order to save his friend Admetus from death.
c. Others hold, on the contrary, that Zeus himself is subject to the Fates, as the Pythian priestess once confessed in an oracle; because they are not his children, but parthenogenous daughters of the Great Goddess Necessity, against whom not even the gods contend, and who is called ‘The Strong Fate’.
d. At Delphi only two Fates are worshipped, those of Birth and Death; and at Athens Aphrodite Urania is called the eldest of the three.
The Birth Of Aphrodite
APHRODITE, Goddess of Desire, rose naked from the foam of the sea and, riding on a scallop shell, stepped ashore first on the island of Cythera; but finding this only a small island, passed on to the Peloponnese, and eventually took up residence at Paphos, in Cyprus, still the principal seat of her worship. Grass and flowers sprang from the soil wherever she trod. At Paphos, the Seasons, daughters of Themis, hastened to clothe and adorn her.
b. Some hold that she sprang from the foam which gathered abort the genitals of Uranus, when Cronus threw them into the sea; others, that Zeus begot her on Dione, daughter either of Oceanus and Tethys the sea—nymph, or of Air and Earth. But all agree that she takes to the air accompanied by doves and sparrows.
Hera And Her Children
HERA, daughter of Cronus and Rhea, having been born on the island of Samos or, some say, at Argos, was brought up in Arcadia by Temenus, son of Pelasgus. The Seasons were her nurses. After banishing their father Cronus, Hera’s twin—brother Zeus sought her out at Cnossus in Crete or, some say, on Mount Thornax (now called Cuckoo Mountain) in Argolis, where he courted her, at first unsuccessfully. She took pity on him only when he adopted the disguise of a bedraggled cuckoo, and tenderly warmed him in her bosom. There he at once resumed his true shape and ravished her, so that she was shamed into marrying him.
b. All the gods brought gifts to the wedding; notably Mother Earth gave Hera a tree with golden apples, which was later guarded by the Hesperides in Hera’s orchard on Mount Atlas. She and Zeus spent their wedding night on Samos, and it lasted three hundred years. Hera bathes regularly in the spring of Canathus, near Argos, and thus renews her virginity.
c. To Hera and Zeus were born the deities Ares, Hephaestus, and Hebe, though some say that Ares and his twin—sister Eris were conceived when Hera touched a certain flower, and Hebe when she touched a lettuce, and that Hephaestus also was her parthenogenous child — a wonder which he would not believe until he had imprisoned her in a mechanical chair with arms that folded about the sitter, thus forcing her to swear by the River Styx that she did not lie. Others say that Hephaestus was her son by Talos, the nephew of Daedalus.
Zeus And Hera
ONLY Zeus, the Father of Heaven, might wield the thunderbolt; and it was with the threat of its fatal flash that he controlled his quarrelsome and rebellious family of Mount Olympus. He also ordered the heavenly bodies, made laws, enforced oaths, and pronounced oracles. When his mother Rhea, foreseeing what trouble his lust would cause, forbade him to marry, he angrily threatened to violate her. Though she at once turned into a serpent, this did not daunt Zeus, who became a male serpent and, twining about her in an indissoluble knot, made good his threat. It was then that he began his long series of adventures in love. He fathered the Seasons and the Three Fates on Themis; the Charites on Eurynome; the Three Muses on Mnemosyne, with whom he lay for nine nights; and, some say, Persephone, the Queen of the Underworld, whom his brother Hades forcibly married, on the nymph Styx. Thus he lacked no power either above or below earth; and his wife Hera was equal to him in one thing alone: that she could still bestow the gift of prophecy on any man or beast she pleased.
b. Zeus and Hera bickered constantly. Vexed by his infidelities, she often humiliated him by her scheming ways. Though he would confide his secrets to her, and sometimes accept her advice, he never fully trusted Hera, and she knew that if offended beyond a certain point he would flog or even hurl a thunderbolt at her. She therefore resorted to ruthless intrigue, as in the matter of Heracles’s birth; and sometimes borrowed Aphrodite’s girdle, to excite his passion and thus weaken his will.
c. A time came when Zeus’s pride and petulance became so intolerable that Hera, Poseidon, Apollo, and all the other Olympians, except Hestia, surrounded him suddenly as he lay asleep on his couch and bound him with rawhide thongs, knotted into a hundred knots, so that be could not move. He threatened them with instant death, but they had placed his thunderbolt out of reach and laughed insultingly at him. While they were celebrating their victory, and jealously discussing who was to be his successor, Thetis the Nereid, foreseeing a civil war on Olympus, hurried in search of the hundred—handed Briareus, who swiftly untied the thongs, using every hand at once, and released his master. Because it was Hera who had led the conspiracy against him, Zeus hung her up from the sky with a golden bracelet about either wrist and an anvil fastened to either ankle. The other deifies were vexed beyond words, but dared attempt no rescue for all her piteous cries. In the end Zeus undertook to free her if they swore never more to rebel against him; and this each in turn grudgingly did. Zeus punished Poseidon and Apollo by sending them as bond—servants to King Laomedon, for whom they built the city of Troy; but he pardoned the others as having acted under duress.
Births Of Hermes, Apollo, Artemis, And Dionysus
AMOROUS Zeus lay with numerous nymphs descended from the Titans or the gods and, after the creation of man, with mortal women too; no less than four great Olympian deities were born to him out of wedlock. First, he begat Hermes on Maia, daughter of Atlas, who bore him in a cave on Mount Cyllene in Arcadia. Next, he begat Apollo and Artemis on Leto, daughter of the Titans Coeus and Phoebe, transforming himself and her into quails when they coupled; but jealous Hera sent the serpent Python to pursue Leto all over the world, and decreed that she should not be delivered in any place where the sun shone. Carried on the wings of the South Wind, Leto at last came to Ortygia, close to Delos, where she bore Artemis, who was no sooner born than she helped her mother across the narrow straits, and there, between an olive—tree and a date—palm growing on the north side of Delian Mount Cynthus, delivered her of Apollo on the ninth day of labour. Delos, hitherto a floating island, became immovably fixed in the sea and, by decree, no one is now allowed either to be born or to die there: sick folk and pregnant women are ferried over to Ortygia instead.
b. The mother of Zeus’s son Dionysus is variously named: some say ‘that she was Demeter, or Io; some name her Dione; some, Persephone, with whom Zeus coupled in the likeness of a serpent; and some, Lethe.
c. But the common story runs as follows. Zeus, disguised as a mortal, had a secret love affair with Semele (‘moon’), daughter of King Cadmus of Thebes, and jealous Hera, disguising herself as an old neighbour, advised Semele, then already six months with child, to make her mysterious lover a request: that he would no longer deceive her, but reveal himself in his true nature and form. How, otherwise, could she know that he was not a monster. Semele followed this advice and, when Zeus refused her plea, denied him further access to her bed. Then, in anger, he appeared as thunder and lightning, and she was consumed. But Hermes saved her six—months son; sewed him up inside Zeus’s thigh, to mature there for three months longer; and, in due course of time, delivered him. Thus Dionysus is called ‘twice—born’, or ‘the child of the double door’.
The Birth Of Eros
SOME argue that Eros, hatched from the world—egg, was the first of the gods since, without him, none of the rest could have been born; they make him contemporary with Mother Earth and Tartarus, and deny he had any father or mother, unless it were Eileithyia, Goddess Childbirth.
b. Others hold that he was Aphrodite’s son by Hermes, or by Ares or by her own father, Zeus; or the son of Iris by the West Wind. Eros was a wild boy, who showed no respect for age or position, but flied about on golden wings, shooting barbed arrows at random or wantonly setting hearts on fire with his dreadful torches.
Poseidon’s Nature And Deeds
WHEN Zeus, Poseidon, and Hades, after deposing their father Cronus, shook lots in a helmet for the lordship of the sky, sea, and murky underworld, leaving the earth common to all, Zeus won the sky, Hades the underworld, and Poseidon the sea. Poseidon, who is equal to his brother Zeus in dignity, though not in power, and of a surely quarrelsome nature, at once set about building his underwater palace off Aegae in Euboea. In its spacious stables he keeps white chariot horses with brazen hooves and golden manes, and a golden chariot at the approach of which storms instantly cease and sea—monsters rise, frisking, around it.
b. Needing a wife who would be at home in the sea—depths, he courted Thetis the Nereid; but when it was prophesied by Themis that any son born to Thetis would be greater than his father, he desisted, and allowed her to marry a mortal named Peleus. Amphitrite, another Nereid, whom he next approached, viewed his advances with repugnance, and fled to the Atlas Mountains to escape him; but he sent messengers after her, among them one Delphinus, who pleaded Poseidon’s cause so winningly that she yielded, and asked him to arrange the marriage. Gratefully, Poseidon set Delphinus’s image among the stars as a constellation, the Dolphin. Amphitrite bore Poseidon three children: Triton, Rhode, and Benthesicyme; but he caused her almost as much jealousy as Zeus did Hera by his love affairs with goddesses, nymphs, and mortals. Especially she loathed his infatuation with Scylla, daughter of Phorcys, whom she changed into a barking monster with six heads and twelve feet by throwing magical herbs into her bathing pool.
c. Poseidon is greedy of earthly kingdoms, and once claimed possession of Attica by thrusting his trident into the acropolis at Athens, where a well of sea—water immediately gushed out and is still to be seen; when the South Wind blows you may hear the sound of the sea far below. Later, during the reign of Cecrops, Athene came and took possession in a gentler manner, by planting the first olive—tree beside the well. Poseidon, in a fury, challenged her to single combat, an Athene would have accepted had not Zeus interposed and ordered them to submit the dispute to arbitration. Presently, then, they appeared before a divine court, consisting of their supernal fellow—deities who called on Cecrops to give evidence. Zeus himself expressed opinion, but while all the other gods supported Poseidon, all the goddesses supported Athene. Thus, by a majority of one, the court ruled that Athene had the better right to the land, because she had given the better gift.
d. Greatly vexed, Poseidon sent huge waves to flood the Thriasian Plain, where Athene’s city of Athenae stood, whereupon she took her abode in Athens instead, and called that too after herself. However, to appease Poseidon’s wrath, the women of Athens were deprived of their vote, and the men forbidden to bear their mothers’ names hitherto.
e. Poseidon also disputed Troezen with Athene; and on this occasion Zeus issued an order for the city to be shared equally between them, an arrangement disagreeable to both. Next, he tried unsuccessfully to claim Aegina from Zeus, and Naxos from Dionysus; and in a claim for Corinth with Helius received the Isthmus only, while Helius was awarded the Acropolis. In fury, he tried to seize Argolis from Hera, was again ready to fight, refusing to appear before his Olympian peers who, he said, were prejudiced against him. Zeus, therefore, referred the matter to the River—gods Inachus, Cephissus, and Asterion, who judged in Hera’s favour. Since he had been forbidden to revenge himself with a flood as before, he did exactly the opposite: he dried up judges’ streams so that they now never flow in summer. However, the sake of Amymone, one of the Danaids who were distressed by the drought, he caused the Argive river of Lerna to flow perpetually.
f. He boasts of having created the horse, though some say that, when he was newly born, Rhea gave one to Cronus to eat; and of having invented the bridle, though Athene had done so before him; but his claim to have instituted horse—racing is not disputed. Certainly, horses are sacred to him, perhaps because of his amorous pursuit of Demeter when she was tearfully seeking her daughter Persephone. It is said that Demeter, wearied and disheartened by her search, and disinclined for passionate dalliance with any god or Titan, transformed herself into a mare, and began to graze with the herd of one Oncus, a son of Apollo’s who reigned in Arcadian Onceium. She did not, however, deceived Poseidon, who transformed himself into a stallion and covered her, from which outrageous union sprang the nymph Despoena and the wild horse Arion. Demeter’s anger was so hot that she is still worshipped locally’as ‘Demeter the Fury’.
Hermes’s Nature And Deeds
WHEN Hermes was born on Mount Cyllene his mother Maia laid him in swaddling bands on a winnowing fan, but he grew with astonishing quickness into a little boy, and as soon as her back was turned slipped off and went looking for adventure. Arrived at Pieria, where Apollo was tending a fine herd of cows, he decided to steal them. But, fearing to be betrayed by their tracks, he quickly made a number of shoes from the bark of a fallen oak and tied them with plaited grass to the feet of the cows, which he then drove off by night along the road. Apollo discovered the loss, but Hermes’s trick deceived him, and though he went as far as Pylus in his westward search, and to Onchestus in his eastern, he was forced, in the end, to offer a reward for the apprehension of the thief. Silenus and his satyrs, greedy of reward, spread out in different directions to track him down but, for a long while, without success. At last, as a party of them passed through Arcadia, they heard the muffled sound of music such as they had never heard before, and the nymph Cyllene, from the mouth of a cave, told them that a most gifted child had recently been born there, to whom she was acting as nurse: he had constructed an ingenious musical toy from the shell of a tortoise and some cow-gut, with which he had lulled his mother to sleep.
b. ‘And from whom did he get the cow-gut?’ asked the alert satyrs, noticing two hides stretched outside the cave. ‘Do you charge the poor child with theft?’ asked Cyllene. Harsh words were exchanged.
c. At that moment Apollo came up, having discovered the thief’s identity by observing the suspicious behaviour of a long-winged bird entering the cave, he awakened Maia and told her severely that Hermes must restore the stolen cows. Maia pointed to the child, still wrapped in his swaddling bands and feigning sleep. ‘What an absurd charge she cried. But Apollo had already recognized the bands. He picked Hermes, carried him to Olympus, and there formally accused him theft, offering the bands as evidence. Zeus, loathing to believe that his own new-born son was a thief, encouraged him to plead not guilty, but Apollo would not be put off and Hermes, at last, weakened confessed. ‘Very well, come with me,’ he said, ‘and you may have your herd. I slaughtered only two, and those I cut up into twelve equal portio as a sacrifice to the twelve gods.’ ‘Twelve gods?’ asked Apollo. ‘Who is the twelfth?’ ‘Your servant, sir,’ replied Hermes modestly. ‘l ate no more than my share, though I was very hungry, and duly burned the rest.’ Now, this was the first flesh-sacrifice ever made.
d. The two gods returned to Mount Cyllene, where Hermes greet his mother and retrieved something that he had been hidden underneath sheepskin. ‘What have you there?’ asked Apollo. In answer, Hermes showed his newly-invented tortoise-shell lyre and played such a ravishing tune on it with the plectrum he had also invented, at the same time singing in praise of Apollo’s nobility, intelligence, and generosity, that he was forgiven at once. He led then surprised and delighted Apollo to Pylus, playing all the way, there gave him the remainder of the cattle, which he had hidden it cave. ‘A bargain!’ cried Apollo. ‘You keep the cows, and I take the lyre.” ‘Agreed,’ said Hermes, and they shook hands on at.
e. While the hungry cows were grazing, Hermes cut reeds, made them into a shepherd’s pipe, and played another tune. Apollo, again delighted, cried: ‘A bargain! If you give me that pipe, I will give you this golden staff with which I herd my cattle; in future you shall be the god of all herdsmen and shepherds.’ ‘My pipe is worth more than your staff,’ replied Hermes. ‘But I will make the exchange, if you teach me augury too, because it seems to be a most useful art.’ ‘I cannot do that,’ Apollo said, ‘but if you go to my old nurses, the Thriae who live on Parnassus, they will teach you how to divine from pebbles.’
f. They again shook hands and Apollo, taking the child back to Olympus, told Zeus all that had happened. Zeus warned Hermes that henceforth he must respect the rights of property and refrain from telling downright lies; but he could not help being amused. ‘You seem to be a very ingenious, eloquent, and persuasive godling,’ he said. ‘Then make me your herald, Father,’ Hermes answered, ‘and I will be responsible for the safety of all divine property, and never tell lies, though I cannot promise always to tell the whole truth.’ ‘That would not be expected of you,’ said Zeus, with a smile. ‘But your duties would include the making of treaties, the promotion of commerce, and the maintenance of free rights of way for travellers on any road m the world.’ When Hermes agreed to these conditions, Zeus gave him a herald’s staff with white ribbons, which everyone was ordered to respect; a round hat against the rain, and winged golden sandals which carried him about with the swiftness of wind. He was at once welcomed to the Olympian family, whom he taught the art of making fire by the rapid twirling of the fire-stick.
g. Afterwards, the Thriae showed Hermes how to foretell the future from the dance of pebbles in a basin of water; and he himself invented both the game of knuckle-bones and the art of divining by them. Hades also engaged him as his herald, to summon the dying gently and eloquently, by laying the golden staff upon their eyes.
h. He then assisted the Three Fates in the composition of the Alphabet, invented astronomy, the musical scale, the arts of boxing and gymnastics, weights and measures (which some attribute to Palamedes), and the cultivation of the olive-tree.
i. Some hold that the lyre invented by Hermes had seven strings; others, that it had three only, to correspond with the seasons, or four to correspond with the quarters of the year, and that Apollo brought the number up to seven.
j. Hermes had numerous sons, including Echion the Argonauts’ herald; Autolycus the thief; and Daphnis the inventor of bucolic poetry. This Daphnis was a beautiful Sicilian youth whom his mother, a nymph, exposed in a laurel grove on the Mountain of Hera; hence the name given him by the shepherds, his foster parents. Pan taught him to play the pipes; he was beloved by Apollo, and used to hunt with Artemis, who took pleasure in his music. He lavished great care on his many herds of cattle, which were of the same stock as Helius’s. A nymph named Nomia made him swear never to be unfaithful to her, on pain of being blinded; but her rival, Chimaera, contrived to seduce him when he was drunk, and Nomia blinded him in fulfilment of her threat. Daphnis consoled himself for a while with sad lays about the loss of sight, but he did not live long. Hermes turned him into a stone, which is still shown at the city of Cephalenitanum; and caused a fountain called Daphnis to gush up at Syracuse, where annual sacrifices are offered.
Aphrodite’s Nature And Deeds
APHRODITE could seldom be persuaded to lend the other goddesses her magic girdle which made everyone fall in love with its wearer; for she was jealous of her position. Zeus had given her in marriage to Hephaestus, the lame Smith-god; but the true father of the three children with whom she presented him—Phobus, Deimus, and Harmonia—was Ares, the straight-limbed, impetuous, drunken, and quarrelsome God of War. Hephaestus knew nothing of the deception until, one night, the lovers stayed too long together in bed at Ares’s Thracian palace; then Helius, as he rose, saw them at their sport and told tales to Hephaestus.
b. Hephaestus angrily retired to his forge, and hammered out a bronze hunting-net, as free as gossamer but quite unbreakable, which he secretly attached to the posts and sides of his marriage-bed. He told Aphrodite who returned from Thrace, all smiles, explaining that she had been away on business at Corinth: ‘Pray excuse me, dear wife, I am taking a short holiday on Lemnos, my favourite island.’ Aphrodite did not offer to accompany him and, when he was out of sight, sent hurriedly for Ares, who soon arrived. The two went merrily to bed but, at dawn, found themselves entangled in the net, naked and unable to escape. Hephaestus, turning back from his journey, surprised them there, and summoned all the gods to witness his dishonour. He then announced that he would not release his wife until the valuable marriage-gifts which he had paid her adoptive father, Zeus, were restored to him.
c. Up ran the gods, to watch Aphrodite’s embarrassment; but the goddesses, from a sense of delicacy, stayed in their houses. Apollo, nudging Hermes, asked: ‘You would not mind being in Ares’s position, would you, net and all?’ Hermes swore by his own head, that he would not, even if there were three times as many nets, and all the goddesses were looking on with disapproval. At this, both gods laughed uproariously, but Zeus was so disgusted that he refused to hand back the marriage-gifts, or to interfere in a vulgar dispute between a husband and wife, declaring that Hephaestus was a fool to have made the affair public. Poseidon who, at sight of Aphrodite’s naked body, had fallen in love with her, concealed his jealousy of Ares, and pretended to sympathize with Hephaestus. ‘Since Zeus refuses to help,’ he said, ‘I will undertake that Ares, as a fee for his release, pays the equivalent of the marriage-gifts in question.’ ‘That is all very well,’ Hephaestus replied gloomily. ‘But if Ares defaults, you will have to take his place under the net.’ ‘In Aphrodite’s company?’ Apollo asked, laughing. ‘I cannot think that Ares will default,’ Poseidon said nobly. ‘But if he should do so, I am ready to pay the debt and marry Aphrodite myself.’ So Ares was set at liberty, and returned to Thrace; and Aphrodite went to Paphos, where she renewed her virginity in the sea.
d. Flattered by Hermes’s frank confession of his love for her, Aphrodite presently spent a night with him, the fruit of which was Hermaphroditus, a double-sexed being; and, equally pleased by Poseidon’s intervention on her behalf, she bore him two sons, Rhodus and Herophilus. Needless to say, Ares defaulted, pleading that if Zeus would not pay, why should he? In the end, nobody paid, because Hephaestus was madly in love with Aphrodite and had no real intention of divorcing her.
e. Later, Aphrodite yielded to Dionysus, and bore him Priapus; an ugly child with enormous genitals—it was Hera who had given him this obscene appearance, in disapproval of Aphrodite’s promiscuity. He is a gardener and carries a pruning-knife.
f. Though Zeus never lay with his adopted daughter Aphrodite, as some say that he did, the magic of her girdle put him under constant temptation, and at last he decided to humiliate her by making her fall desperately in love with a mortal. This was the handsome Anchises, King of the Dardanians, a grandson of Ilus and, one night, when he was asleep in his herdsman’s hut on Trojan Mount Ida, Aphrodite visited him in the guise of a Phrygian princess, clad in a dazzlingly red robe, and lay with him on a couch spread with the skins of bears and lions, while bees buzzed drowsily about them. When they parted at dawn, she revealed her identity, and made him promise not to tell anyone that she had slept with him. Anchises was horrified to learn that he had uncovered the nakedness of a goddess, and begged her to spare his life. She assured him that he had nothing to fear, and that their son would be famous. Some days later, while Anchises was drinking with his companions, one of them asked: ‘Would you not rather sleep with the daughter of So-and-so than with Aphrodite herself?’ ‘No,’ he replied unguardedly. ‘Having slept with both, I find the question inept.’
g. Zeus overheard this boast, and threw a thunderbolt at Anchises, which would have killed him outright, had not Aphrodite interposed her girdle, and thus diverted the bolt into the ground at his feet. Nevertheless, the shock so weakened Anchises that he could never stand upright again, and Aphrodite, after bearing his son Aeneas, soon lost her passion for him.
h. One day, the wife of King Cinyras the Cyprian—but some call him King Phoenix of Byblus, and some King Theias the Assyrian—foolishly boasted that her daughter Smyrna was more beautiful even than Aphrodite. The goddess avenged this insult by making Smyrna fall in love with her father and climb into his bed one dark night, when her nurse had made him too drunk to realize what he was doing. Later, Cinyras discovered that he was both the father and grandfather of Smyrna’s unborn child and, wild with wrath, seized a sword and chased her from the palace. He overtook her on the brow of a hill, but Aphrodite hurriedly changed Smyrna into a myrrh-tree, which the descending sword split in halves. Out tumbled the infant Adonis. Aphrodite, already repenting of the mischief that the had made, concealed Adonis in a chest, which she entrusted to Persephone, Queen of the Dead, asking her to stow it away in a dark place.
i. Persephone had the curiosity to open the chest, and found Adonis inside. He was so lovely that she lifted him out and brought him up in her own palace. The news reached Aphrodite, who at once visited Tartarus to claim Adonis; and when Persephone would not assent, having by now made him her lover, she appealed to Zeus. Zeus, well aware that Aphrodite also wanted to lie with Adonis, refused to judge so unsavoury a dispute; and transferred it to a lower court, presided over by the Muse Calliope. Calliope’s verdict was that Persephone and Aphrodite had equal claims on Adonis—Aphrodite for arranging his birth, Persephone for rescuing him from the chest—but that he should be allowed a brief annual holiday from the amorous demands of both these insatiable goddesses. She therefore divided the year into three equal parts, of which he was to spend one with Persephone, one with Aphrodite, and the third by himself. Aphrodite did not play fair: by wearing her magic girdle all the time, she persuaded Adonis to give her his own share of the year, grudge the share due to Persephone, and disobey the court-order.
j. Persephone, justly aggrieved, went to Thrace, where she told her benefactor Ares that Aphrodite now preferred Adonis to himself. ‘A mere mortal,’ she cried, ‘and effeminate at that!’ Ares grew jealous and, disguised as a wild boar, rushed at Adonis who was out hunting on Mount Lebanon, and gored him to death before Aphrodite’s eyes. Anemones sprang from his blood, and his soul descended to Tartarus. Aphrodite went tearfully to Zeus, and pleaded that Adonis should not have to spend more than the gloomier half of the year with Persephone, but might be her companion for the summer months. This Zeus magnanimously granted. But some say that Apollo was the boar, and revenged himself for an injury Aphrodite had done him.
k. Once, to make Adonis jealous, Aphrodite spent several nights at Lilybaeum with Butes the Argonaut; and by him became the mother of Eryx, a king of Sicily. Her children by Adonis were one son, Golgos, founder of Cyprian Golgi, and a daughter, Beroë, founder of Beroea in Thrace; and some say that Adonis, not Dionysus, was the father of her son Priapus.
l. The Fates assigned to Aphrodite one divine duty only, namely to make love; but one day, Athene catching her surreptitiously at work on a loom, complained that her own prerogatives had been infringed and threatened to abandon them altogether. Aphrodite apologized profusely, and has never done a hand’s turn of work since.
Ares’s Nature And Deeds
ARES loves battle for its own sake, and his sister Eris is always stirring up occasions for war by the spread of rumour and the inculcation of jealousy. Like her, he never favours one city or party more than another, but fights on this side or that, as inclination prompts him, delighting in the slaughter of men and the sacking of towns. All his fellow-immortals hate him, from Zeus and Hera downwards, except Eris, and Aphrodite who nurses a perverse passion for him, and greedy Hades who welcomes the bold young fighting-men slain in cruel wars.
b. Ares has not been consistently victorious. Athene, a much more skilful fighter than he, has twice worsted him in battle; and once, the gigantic sons of Aloeus conquered and kept him imprisoned in a brazen vessel for thirteen months until, half dead, he was released by Hermes; and, on another occasion, Heracles sent him running in fear back to Olympus. He professes too deep a contempt for litigation ever to appear in court as a plaintiff, and has only once done so as a defendant: that was when his fellow-deities charged him with the wilful murder of Poseidon’s son Halirrhothius. He pleaded justification, claiming to have saved his daughter Alcippe, of the House of Cecrops, from being violated by the said Halirrhothius. Since no one had witnessed the incident, except Ares himself, and Alcippe, who naturally confirmed her father’s evidence, the court acquitted him. This was the first judgement ever pronounced in a murder trial; and the hill on which the proceedings took place became known as the Areiopagus, a name it still bears.
Hestia’s Nature And Deeds
IT is Hestia’s glory that, alone of the great Olympians, she never takes part in wars or disputes. Like Artemis and Athene, moreover, she has always resisted every amorous invitation offered her by gods, Titans, or others; for, after the dethronement of Cronus, when Poseidon and Apollo came forward as rival suitors, she swore by Zeus’s head to remain a virgin for ever. At that, Zeus gratefully awarded her the first victim of every public sacrifice, because she had preserved the peace of Olympus.
b. Drunken Priapus once tried to violate her at a rustic feast attended by accident or in token of mourning, it is kindled afresh with the aid of a fire-wheel.
Apollo’s Nature And Deeds
APOLLO, Zeus’s son by Leto, was a seven-months’ child, but gods grow up swiftly. Themis fed him on nectar and ambrosia, and when the fourth day dawned he called for bow and arrows, with which Hephaestus at once provided him. On leaving Delos he made straight for Mount Parnassus, where the serpent Python, his mother’s enemy, was lurking; and wounded him severely with arrows. Python fled to the Oracle of Mother Earth at Delphi, a city so named in honour of the monster Delphyne, his mate; but Apollo dared follow him into the shrine, and there despatched him beside the sacred chasm.
b. Mother Earth reported this outrage to Zeus, who not only ordered Apollo to visit Tempe for purification, but instituted the Pythian Games, in honour of Python, over which he was to preside penitentially. Quite unabashed, Apollo disregarded Zeus’s command to visit Tempe. Instead, he went to Aigialae for purification, accompanied by Artemis; and then, disliking the place, sailed to Tarrha in Crete, where King Carmanor performed the ceremony.
c. On his return to Greece, Apollo sought out Pan, the disreputable old goat-legged Arcadian god and, having coaxed him to reveal the art of prophecy, seized the Delphic Oracle and retained its priestess, called the Pythoness, in his own service.
d. Leto, on hearing the news, came with Artemis to Delphi, where she turned aside to perform some private rite in a sacred grove. The giant Tityus interrupted her devotions, and was trying to violate her, when Apollo and Artemis, hearing screams, ran up and killed him with a volley of arrows—a vengeance which Zeus, Tityus’s father, was pleased to consider a pious one. In Tartarus, Tityus was stretched out for torment, his arms and legs securely pegged to the ground; the area covered was no less than nine acres, and two vultures ate his liver.
e. Next, Apollo killed the satyr Marsyas, a follower of the goddess Cybele. This was how it came about. One day, Athene made a double flute from stag’s bones, and played on it at a banquet of the gods. She could not understand, at first, why Hera and Aphrodite were laughing silently behind their hands, although her music seemed to delight the other deities; she therefore went away by herself into a Phrygian wood, took up the flute again beside a stream, and watched her image in the water, as she played. Realizing at once how ludicrous that bluish face and those swollen cheeks made her look, she threw down the flute, and laid a curse on anyone who picked it up.
f. Marsyas was the innocent victim of this curse. He stumbled upon the flute, which he had no sooner put to his lips than it played of itself, inspired by the memory of Athene’s music; and he went about Phrygia in Cybele’s train, delighting the ignorant peasants. They cried out that Apollo himself could not have made better music, even on his lyre, and Marsyas was foolish enough not to contradict them. This, of course, provoked the anger of Apollo, who invited him to a contest, the winner of which should inflict whatever punishment he pleased on the loser. Marsyas consented, and Apollo empanelled the Muses as a jury. The contest proved an equal one, the Muses being charmed by both instruments, until Apollo cried out to Marsyas: ‘I challenge you to do with your instrument as much as I can do with mine. Turn it upside down, and both play and sing at the same time.’
g. This, with a flute, was manifestly impossible, and Marsyas failed to meet the challenge. But Apollo reversed his lyre and sang such delightful hymns in honour of the Olympian gods that the Muses could not do less than give the verdict in his favour. Then, for all his pretended sweetness, Apollo took a most cruel revenge on Marsyas: flaring him alive and nailing his skin to a pine (or, some say. to a plane-tree). It now hangs in the cavern whence the Marsyas River rises.
h. Afterwards, Apollo won a second musical contest, at which King Midas presided; this time he beat Pan. Becoming the acknowledged god of Music, he has ever since played on his seven-stringed lyre while the gods banquet. Another of his duties was once to guard the herds and flocks which the gods kept in Pieria; but he later delegated this task to Hermes.
i. Though Apollo refuses to bind himself in marriage, he has got many nymphs and mortal women with child; among them, Phthia, on whom he fathered Dorus and his brothers; and Thalia the Muse, on whom he fathered the Corybantes; and Coronis, on whom he fathered Asclepius; and Aria, on whom he fathered Miletus; and Cyrene, on whom he fathered Aristaeus.
j. He also seduced the nymph Dryope, who was tending her father’s flocks on Mount Oeta in the company of her friends, the Hamadryads. Apollo disguised himself as a tortoise, with which they all played and, when Dryope put him into her bosom, he turned into a hissing serpent, scared away the Hamadryads, and enjoyed her. She bore him Amphissus, who founded the city of Oeta and built a temple to his father; there Dryope served as priestess until, one day, the Hamadryads stole her away, and left a poplar in her place.
k. Apollo was not invariably successful in love. On one occasion he tried to steal Marpessa from Idas, but she remained true to her husband. On another, he pursued Daphne, the mountain nymph, a priestess of Mother Earth, daughter of the river Peneius in Thessaly; but when he overtook her, she cried out to Mother Earth who, in the nick of time, spirited her away to Crete, where she became known as Pasiphaë. Mother Earth left a laurel-tree in her place, and from its leaves Apollo made a wreath to console himself.
l. His attempt on Daphne, it must be added, was no sudden impulse. He had long been in love with her, and had brought about the death of his rival, Leucippus, son of Oenomaus, who disguised himself as a girl and joined Daphne’s mountain revels. Apollo, knowing of this by divination, advised the mountain nymphs to bathe naked, and thus make sure that everyone in their company was a woman; Leucippus’s imposture was at once discovered, and the nymphs tore him to pieces.
m. There was also the case of the beautiful youth Hyacinthus, a Spartan prince, with whom not only the poet Thamyris fell in love—the first man who ever wooed one of his own sex—but Apollo himself, the first god to do so. Apollo did not find Thamyris a serious rival; having overheard his boast that he could surpass the Muses in song, he maliciously reported it to them, and they at once robbed Thamyris of his sight, his voice, and his memory for harping. But the West Wind had also taken a fancy to Hyacinthus, and became, insanely jealous of Apollo, who was one day teaching the boy how to hurl a discus, when the West Wind caught it in mid-air, dashed it against Hyacinthus’s skull, and killed him. From his blood sprang the hyacinth flower, on which his initial letters are still to be traced.
n. Apollo earned Zeus’s anger only once after the famous conspiracy to dethrone him. This was when his son Asclepius, the physician, had the temerity to resurrect a dead man, and thus rob Hades of a subject; Hades naturally lodged a complaint on Olympus, Zeus killed Asclepius with a thunderbolt, and Apollo in revenge killed the Cyclopes. Zeus was enraged at the loss of his armourers, and would have banished Apollo to Tartarus for ever, had not Leto pleaded for his forgiveness and undertaken that he would mend his ways. The sentence was reduced to one year’s hard labour, which Apollo was to serve in the sheep-folds of King Admetus of Pherae. Obeying Leto’s advice, Apollo not only carried out the sentence humbly, but conferred great benefits on Admetus.
o. Having learned his lesson, he thereafter preached moderation in all things: the phrases ‘Know thyself!’ and ‘Nothing in excess’ were always on his lips. He brought the Muses down from their home on Mount Helicon to Delphi, tamed their wild frenzy, and led them in formal and decorous dances.
Artemis’s Nature And Deeds
ARTEMIS, Apollo’s sister, goes armed with bow and arrows and, like him, has the power both to send plagues or sudden death among mortals, and to heal them. She is the protectress of little children, and of all sucking animals, but she also loves the chase, especially that of stags.
b. One day, while she was still a three-year-old child, her father Zeus, on whose knee she was sitting, asked her what presents she would like. Artemis answered at once: ‘Pray give me eternal virginity; as many names as my brother Apollo; a bow and arrows like his; the office of bringing light; a saffron hunting tunic with a red hem reaching to my knees; sixty young ocean nymphs, all of the same age, as my maids of honour; twenty river nymphs from Amnisus in Crete, to take care of my buskins and feed my hounds when I am not out shooting; all the mountains in the world; and, lastly, any city you care to choose for me, but one will be enough, because I intend to live on mountains most of the time. Unfortunately, women in labour will often be invoking me, since my mother Leto carried and bore me without pains, and the Fates have therefore made me patroness of childbirth.’
c. She stretched up for Zeus’s beard, and he smiled proudly, saying: ‘With children like you, I need not fear Hera’s jealous anger! You shall have all this, and more besides: not one, but thirty cities, and a share in many others, both on the mainland and in the archipelago; and I appoint you guardian of their roads and harbours.’
d. Artemis thanked him, sprang from his knee, and went first to Mount Leucus in Crete, and next to the Ocean stream, where she chose numerous nine-year-old nymphs for her attendants; their mothers were delighted to let them go. On Hephaestus’s invitation, she then visited the Cyclopes on the Island of Lipara, and found them hammering away at a horse-trough for Poseidon. Brontes, who had been instructed to make whatever she wanted, took her on his knee; but, disliking his endearments, she tore a handful of hair from his chest, where a bald patch remained to the day of his death; anyone might have supposed that he had the mange. The nymphs were terrified at the wild appearance of the Cyclopes, and at the din of their smithy—well they might be, for whenever a little girl is disobedient her mother threatens her with Brontes, Arges, or Steropes. But Artemis boldly told them to abandon Poseidon’s trough for a while, and make her a silver bow, with a quiverful of arrows, in return for which they should eat the first prey she brought down. With these weapons she went to Arcadia, where Pan was engaged in cutting up a lynx to feed his bitches and their whelps. He gave her three lop-cared hounds, two patti-coloured and one spotted, together capable of dragging live lions back to their kennels; and seven swift hounds from Sparta.
e. Having captured alive two couple of horned hinds, she harnessed them to a golden chariot with golden bits, and drove north over Thracian Mount Haemus. She cut her first pine torch on Mysian Olympus, and lit it at the cinders of a lightning-struck tree. She tried her silver bow four times: her first two targets were trees; her third, a wild beast; her fourth, a city of unjust men.
f. Then she returned to Greece, where the Amnisian nymphs unyoked her hinds, rubbed them down, fed them on the same quick growing trefoil, from Hera’s pasture, which the steeds of Zeus eat, and watered them from golden trough.
g. Once the River-god Alpheius, son of Thetis, dared fall in love with Artemis and pursue her across Greece; but she came to Letrini in Elis (or, some say, as far as the island of Ortygia near Syracuse), where she daubed her face, and those of all her nymphs, with white mud, so that she became indistinguishable from the rest of the company. Alpheius was forced to retire, pursued by mocking laughter.
h. Artemis requires the same perfect chastity from her companions as she practises herself. When Zeus had seduced one of them, Callisto, daughter of Lycaon, Artemis noticed that she was with child. Changing her into a bear, she shouted to the pack, and Callisto would have been hunted to death had she not been caught up to Heaven by Zeus who, later, set her image among the stars. But some say that Zeus himself changed Callisto into a bear, and that jealous Hera arranged for Artemis to chase her in error. Callisto’s child, Arcas, was saved, and became the ancestor of the Arcadians.
i. On another occasion, Actaeon, son of Aristaeus, stood leaning against a rock near Orchomenum when he happened to see Artemis bathing in a stream not far off, and stayed to watch. Lest he should afterwards dare boast to his companions that she had displayed herself naked in his presence, she changed him into a stag and, with his own pack of fifty hounds, tore him to pieces.
Hephaestus’s Nature And Deeds
HEPHAESTUS, the Smith-god, was so weakly at birth that his disgusted mother, Hera, dropped him from the height of Olympus, to rid herself of the embarrassment that his pitiful appearance caused her. He survived this misadventure, however, without bodily damage, because he fell into the sea, where Thetis and Eurynome were at hand to rescue him. These gentle goddesses kept him with them in an underwater grotto, where he set up his first smithy and rewarded their kindness by making them all sorts of ornamental and useful objects. One day, when nine years had passed, Hera met Thetis, who happened to be wearing a brooch of his workmanship, and asked: ‘My dear, where in the world did you find that wonderful jewel?’ Thetis hesitated before replying, but Hera forced the truth from her. At once she fetched Hephaestus back to Olympus, where she set him upon a much finer smithy, with twenty bellows working day and night, made much of him, and arranged that he should marry Aphrodite.
b. Hephaestus became so far reconciled with Hera that he dared reproach Zeus himself for hanging her by the wrists from Heaven when she rebelled against him. But silence would have been wiser, because angry Zeus only heaved him down from Olympus a second time. He was a whole day failing. On striking the earth of the island of Lemnos, he broke both legs and, though immortal, had little life left in his body when the islanders found him. Afterwards pardoned and restored to Olympus, he could walk only with golden leg-supports.
c. Hephaestus is ugly and ill-tempered, but has great power in his arms and shoulders, and all his work is of matchless skill. He once made a set of golden mechanical women to help him in his smithy; they can even talk, and undertake the most difficult tasks he entrusts to them. And he owns a set of three-legged tables with golden wheels, ranged around his workshop, which can run by themselves to a meeting of the gods, and back again.
Demeter’s Nature And Deeds
THOUGH the priestesses of Demeter, goddess of the cornfield, initiate brides and bridegrooms into the secrets of the couch, she has no husband of her own. While still young and gay, she bore Core and the lusty Iacchus to Zeus, her brother, out of wedlock. She also bore Plutus to the Titan Iasius, or Iasion, with whom she fell in love at the wedding of Cadmus and Harmonia. Inflamed by the nectar which flowed like water at the feast, the lovers slipped out of the house and lay together openly in a thrice—ploughed field. On their return, Zeus guessing from their demeanour and the mud on their arms and legs what they had been at, and enraged that Iasius should have dared to touch Demeter, struck him dead with a thunderbolt. But some say that Iasius was killed by his brother Dardanus, or torn to pieces by his own horses.
b. Demeter herself has a gentle soul, and Erysichthon, son of Tropias, was one of the few men with whom she ever dealt harshly. At the head of twenty companions, Erysichthon dared invade a grove which the Pelasgians had planted for her at Dotium, and began cutting down the sacred trees, to provide timber for his new banqueting hall. Demeter assumed the form of Nicippe, priestess of the grove, and mildly ordered Erysichthon to desist. It was only when he threatened her with his axe that she revealed herself in splendour and condemned him to suffer perpetual hunger, however much he might eat. Back he went to dinner, and gorged all day at his parents’ expense, growing hungrier and thinner the more he ate, until they could no longer afford to keep him supplied with food, and he became a beggar in the streets, eating frith. Contrariwise, on Pandareus the Cretan, who stole Zeus’s golden dog and thus avenged her for the killing of Iasius, Demeter bestowed the royal gift of never suffering from the belly—ache.
c. Demeter lost her gaiety for ever when young Core, afterwards called Persephone, was taken from her. Hades fell in love with Core, and went to ask Zeus’s leave to marry her. Zeus feared to offend his eldest brother by a downright refusal, but knew also that Demeter would not forgive him if Core were committed to Tartarus; he therefore answered politically that he could neither give nor withhold his consent. This emboldened Hades to abduct the girl, as she was picking flowers in a meadow — it may have been at Sicilian Enna; or at Attic Colonus; or at Hermione; or somewhere in Crete, or near Pisa, or near Lerna; or beside Arcadian Pheneus, or at Boeotian Nysa, or anywhere else in the widely separated regions which Demeter visited in her wandering search for Core. But her own priests say that it was at Eleusis. She sought Core without rest for nine days and nights, neither eating nor drinking, and calling fruitlessly all the while. The only news she could get came from old Hecate, who early one morning had heard Core crying ‘A rape! A rape!’ but, on hurrying to the rescue, found no sign of her.
d. On the tenth day, after a disagreeable encounter with Poseidon among the herds of Oneus, Demeter came in disguise to Eleusis, where King Celeus and his wife Metaneira entertained her hospitably; and she was invited to remain as wet—nurse to Demophoön, the newly—born prince. Their lame daughter Iambe tried to console Demeter with comically lascivious verses, and the dry—nurse, old Baubo, persuaded her to drink barley—water by a jest: she groaned as if in travail and, unexpectedly, produced from beneath her skirt Demeter’s own son Iaachus, who leaped into his mother’s arms and kissed her.
e. ‘Oh, how greedily you drink!’ cried Abas, an elder son of Celeus’s, as Demeter gulped the pitcherful of barley—water, which was flavoured with mint. Demeter threw him a grim look, and he was metamorphosed into a lizard. Somewhat ashamed of herself, Demeter now decided to do Celeus a service, by making Demophoön immortal. That night she held him over the fire, to burn away his mortality. Metaneira, who was the daughter of Amphicyon, happened to enter the hall before the process was complete, and broke the spell; so Demophoön died. ‘Mine is an unlucky house!’ Celeus complained, weeping at the fate of his two sons, and thereafter was called Dysaules, ‘Dry your tears, Dysaules,’ said Demeter, ‘You will have three sons, including Triptolemus on whom I intend to confer such great gifts that you will forget your double loss.’
f. For Triptolemus who herded his father’s cattle, had recognized Demeter and given her the news she needed: ten days before this his brothers Eumolpus, a shepherd, and Eubuleus, a swineherd, had been out in the fields, feeding their beasts, when the earth suddenly gaped open, engulfing Eubuleus’s swine before his very eyes; then, with a heavy thud of hooves, a chariot drawn by black horses appeared, and dashed down the chasm. The chariot—driver’s face was invisible, but his right arm was tightly clasped around a shrieking girl. Eumolpus had been told of the event by Eubuleus, and made it the subject for a lament.
g. Armed with this evidence, Demeter summoned Hecate. Together they approached Helius, who sees everything, and forced him to admit that Hades had been the villain, doubtless with the connivance of his brother Zeus. Demeter was so angry that, instead of returning to Olympus, she continued to wander about the earth, forbidding the trees to yield fruit and the herbs to grow, until the race of men stood in danger of extinction. Zeus, ashamed to visit Demeter in person at Eleusis, sent her first a message by Iris (of which she took no notice), and then a deputation of the Olympian gods, with conciliatory gifts, begging her to be reconciled to his will. But she would not return to Olympus, and swore that the earth must remain barren until Core had been restored.
h. Only one course of action remained for Zeus. He sent Hermes with a message to Hades: ‘If you do not restore Core, we are all undone!’ and with another to Demeter: ‘You may have your daughter again, on the single condition that she has not yet tasted the food of the dead.’
i. Because Core had refused to eat so much as a crust of bread ever since her abduction, Hades was obliged to cloak his vexation, telling her mildly: ‘My child, you seem to be unhappy here, and your mother weeps for you. I have therefore decided to send you home.’
j. Core’s tears ceased to flow, and Hermes helped her to mount his chariot, But, just as she was setting off for Eleusis, one of Hades’ gardeners, by name Ascalaphus, began to cry and hoot derisively. ‘Having seen the Lady Core,’ he said, ‘pick a pomegranate from a tree in your orchard, and eat seven seeds, I am ready to bear witness that she has tasted the food of the dead!’ Hades grinned, and told Ascalaphus to perch on the back of Hermes’s chariot.
k. At Eleusis, Demeter joyfully embraced Core; but, on hearing about the pomegranate, grew more dejected than ever, and said again: ‘I will neither return to Olympus, nor remove my curse from the land.’ Zeus then persuaded Rhea, the mother of Hades, Demeter, and himself, to plead with her; and a compromise was at last reached. Core should spend three months of the year in Hades’s company, as Queen of Tartarus, with the title of Persephone, and the remaining nine in Demeter’s. Hecate offered to make sure that this arrangement was kept, and to keep constant watch on Core.
l. Demeter finally consented to return home. Before leaving Eleusis, she instructed Triptolemus, Eumolpus, and Celeus (together with Diocles, King of Pherae, who had been assiduously searching for Core all the while) in her worship and mysteries. But she punished Ascalaphus for his tale—bearing by pushing him down a hole and covering it with an enormous rock, from which he was finally released by Heracles; and then she changed him into a short—eared owl. She also rewarded the Pheneations of Arcadia, in whose house she rested after Poseidon had outraged her, with all kinds of grain, but forbade them to sow beans. One Cyamites was the first who dared do so; he has a shrine by the river Cephissus. Triptolemus she supplied with seed—corn, a wooden plough, and a chariot drawn by serpents; and sent him all over the world to teach mankind the art of agriculture. But first she gave him lessons on the Rarian Plain, which is why some call him the son of King Rarus. And to Phytalus, who had treated her kindly on the banks of the Cephissus, she gave a fig—tree, the first ever seen in Attica, and taught him how to cultivate it.
Athene’s Nature And Deeds
ATHENE invented the flute, the trumpet, the earthenware pot, the plough, the rake, the ox—yoke, the horse—bridle, the chariot, and the ship. She first taught the science of numbers, and all women’s arts, such as cooking, weaving, and spinning. Although a goddess of war, she gets no pleasure from battle, as Ares and Eris do, but rather from settling disputes, and upholding the law by pacific means. She bears no arms in time of peace and, if ever she needs any, will usually borrow a set from Zeus. Her mercy is great: when the judges’ votes are equal in a criminal trial at Areiopagus, she always gives a casting vote to liberate the accused. Yet, once engaged in battle, she never loses the day, even against Ares himself, being better grounded in tactics and strategy than he; and wise captains always approach her for advice.
b. Many gods, Titans, and giants would gladly have married Athene, but she has repulsed all advances. On one occasion, in course of the Trojan War, not wishing to borrow arms from Zeus, who had declared himself neutral, she asked Hephaestus to make her a set of her own. Hephaestus refused payment, saying coyly that he will undertake the work for love; and when, missing the implication these words, she entered the smithy to watch him beat out the red-hot metal, he suddenly turned about and tried to outrage her. Hephaestus, who does not often behave so grossly, was the victim of a malicious joke: Poseidon had just informed him that Athene was on her way to the smithy, with Zeus’s consent, hopefully expecting to have violent love made to her. As she tore herself away, Hephaestus ejaculated against her thigh, a little above the knee. She wiped off the seed with a handful of wool, which she threw away in disgust; it fell to the ground near Athens, and accidentally fertilized Mother Earth, who was on a visit them. Revolted at the prospect of bearing a child which Hephaestus had tried to father on Athene, Mother Earth declared that she would accept no responsibility for its upbringing.
c. ‘Very well,’ said Athene, ‘I will take care of it myself.’ So she took charge of the infant as soon as he was born, called him Erichthonius and, not wishing Poseidon to laugh at the success of his practical joke, hid him in a sacred basket; this she gave to Aglauros, eldest daughter of the Athenian King Cecrops, with orders to guard it carefully.
d. Cecrops, a son of Mother Earth and, like Erichthonius—whom some suppose to have been his father—part man, part serpent, was the first king to recognize paternity. He married a daughter of Actaeus, the earliest King of Attica. He also instituted monogamy, divided Attica into twelve communities, built temples to Athene, and abolished certain bloody sacrifices in favor of sober barley—cake offerings. His wife was named Agraulos; and his three daughters, Aglauros, Herse, and Pandrosos, lived in a three-roomed house on the Acropolis. One evening, when the girls had returned from a festival, carrying Athene’s sacred baskets on their heads, Hermes bribed Aglauros to give him access to Herse, the youngest of the three, with whom he had fallen violently in love. Aglauros kept Hermes’s gold, but did nothing to earn it, because Athene had made her jealous of Herse’s good fortune; so Hermes strode angrily into the house, turned Aglauros to stone, and had his will of Herse. After Herse had borne Hermes two sons, Cephalus, the beloved of Eos, and Ceryx, the first herald of the Eleusinian Mysteries, she and Pandrosos and their mother Agraulos were curious enough to peep beneath the lid of the basket which Aglauros had cradled. Seeing a child with a serpent’s tail for legs, they screamed in fear and, headed by Agraulos, leaped from the Acropolis.
e. On learning of this fatality, Athene was so grieved that she let fall the enormous rock which she had been carrying to the Acropolis as an additional fortification, and it became Mount Lycabettus. As for the crow that had brought her the news, she changed its colour from white to black, and forbade all crows ever again to visit the Acropolis. Erichthonius then took refuge in Athene’s aegis, where she reared him so tenderly that some mistook her for his mother. Later, he became King of Athens, where he instituted the worship of Athene, and taught his fellow-citizens the use of silver. His image was set among the stars as the constellation Auriga, since he had introduced the four-horse chariot.
f. Another, very different, account of Agraulos’s death is current: namely that once, when an assault was being launched against Athens, she threw herself from the Acropolis, in obedience to an oracle, and so saved the day. This version purports to explain why all young Athenians, on first taking up arms, visit the temple of Agraulos and there dedicate their lives to the city.
g. Athene, though as modest as Artemis, is far more generous. When Teiresias, one day, accidentally surprised her in a bath, she laid her hands over his eyes and blinded him, but gave him inward sight by way of a compensation.
h. She is not recorded to have shown petulant jealousy on more than a single occasion. This is the story. Arachne, a princess of Lydian Colophon—famed for its purple dye—was so skilled in the art of weaving that Athene herself could not compete with her. Shown a cloth into which Arachne had woven illustrations of Olympian love affairs, the goddess searched closely to find a fault but, unable to do so, tore it up in a cold, vengeful rage. When the terrified Arachne hanged herself from a rafter, Athene turned her into a spider—the insect she hates most—and the rope into a cobweb, up which Arachne climbed to safety.
Pan’s Nature And Deeds
SEVERAL powerful gods and goddesses of Greece have never been enrolled among the Olympian Twelve. Pan, for instance, a humble fellow, now dead, was content to live on earth in rural Arcadia; and Hades, Persephone, and Hecate know that their presence is unwelcome on Olympus; and Mother Earth is far too old and set in her ways to accommodate herself to the family life of her grandchildren and great-grandchildren.
b. Some say that Hermes fathered Pan on Dryope, daughter of Dryops; or on the nymph Oeneis; or on Penelope, wife of Odysseus, whom he visited in the form of a ram; or on Amaltheia the Goat; He is said to have been so ugly at birth, with horns, beard, tail, and goat legs, that his mother ran away from him in fear, and Hermes carried him up to Olympus for the gods’ amusement. But Pan was Zeus’s foster-brother, and therefore far older than Hermes, or than Penelope, on whom (others say) he was fathered by all the suitors who wooed her during Odysseus’s absence. Still others make him the son of Cronus and Rhea; or of Zeus by Hybris, which is the least improbable account.
c. He lived in Arcadia, where he guarded flocks, herds, and beehives, took part in the revels of the mountain-nymphs, and helped hunters to find their quarry. He was, on the whole, easy-going and lazy, loving nothing better than his afternoon sleep, and revenged himself on those who disturbed him with a sudden loud shout from a grove, or grotto, which made the hair bristle on their heads. Yet the Arcadians paid him so little respect that, if ever they returned empty-handed after a long day’s hunting, they dared scourge him with squills.
d. Pan seduced several nymphs, such as Echo, who bore him Iynx and came to an unlucky end for love of Narcissus; and Eupheme, nurse of the Muses, who bore him Crotus, the Bowman in the Zodiac. He also boasted that he had coupled with all Dionysus’s drunken Maenads.
e. Once he tried to violate the chaste Pitys, who escaped him only by being metamorphosed into a fir-tree, a branch of which he afterwards wore as a chaplet. On another occasion he pursued the chaste Syrinx from Mount Lycaeum to the River Ladon, where she became a reed; there, since he could not distinguish her from among all the rest, he cut several reeds at random, and made them into a Panopipe. His greatest success in love was the seduction of Selene, which he accomplished by disguising his hairy black goatishness with well-washed white fleeces. Not realizing who he was, Selene consented to ride on his back, and let him do as he pleased with her.
f. The Olympian gods, while despising Pan for his simplicity and love of riot, exploited his powers. Apollo wheedled die art of prophecy from him, and Hermes copied a pipe which he had let fall, claimed it as his own invention, and sold it to Apollo.
g. Pan is the only god who has died in our time. The news of his death came to one Thamus, a sailor in a ship bound for Italy by way of the island of Paxi. A divine voice shouted across the sea: ‘Thamus, are you there? When you reach Palodes, take care to proclaim that the great god Pan is dead!’, which Thamus did; and the news was greeted from the shore with groans and laments.
Dionysus’s Nature And Deeds
ON Hera’s orders the Titans seized Zeus’s newly-born son Dionysus, a horned child crowned with serpents and, despite his transformations, tore him into shreds. These they boiled in a cauldron, while a pomegranate sprouted from the soil where his blood had fallen; but, rescued and reconstituted by his grandmother Rhea, he came to life again. Persephone, now entrusted with his charge by Zeus, brought him to King Athamas of Orchomenus and his wife Ino, whom she persuaded to rear the child in the women’s quarters, disguised as a girl. But Hera could not be deceived, and punished the royal pair with madness, so that Athamas killed their son Learchus, mistaking him for a stag.
b. Then, on Zeus’s instructions, Hermes temporarily transformed Dionysus into a kid or a ram, and presented him to the nymphs Macris, Nysa, Erato, Bromia, and Bacche, of Heliconian Mount Nysa. They tended Dionysus in a cave, cosseted him, and fed him on honey, for which service Zeus subsequently placed their images among the stars, naming them the Hyades. It was on Mount Nysa that Dionysus invented wine, for which he is chiefly celebrated. When he grew to manhood Hera recognized him as Zeus’s son, despite the effeminacy to which his education had reduced him, and drove him mad also. He went wandering all over the world, accompanied by his tutor Silenus and a wild army of Satyrs and Maenads, whose weapons were the ivy-twined staff tipped with a pine-cone, called the thyrsus, and swords and serpents and fear-imposing bullroarers. He sailed to Egypt, bringing the vine with him; and at Pharos King Proteus received him hospitably. Among the Libyans of the Nile Delta, opposite Pharos, were certain Amazon queens whom Dionysus invited to march with him against the Titans and restore King Ammon to the kingdom from which he had been expelled. Dionysus’s defeat of the Titans and restoration of King Ammon was the earliest of his many military successes.
c. He then turned east and made for India. Coming to the Euphrates, he was opposed by the King of Damascus, whom he flayed alive, but built a bridge across the river with ivy and vine; after which a tiger, sent by his father Zeus, helped him across the river Tigris. He reached India, having met with much opposition by the way, and conquered the whole country, which he taught the art of viniculture, also giving it laws and founding great cities.
d. On his return he was opposed by the Amazons, a horde of whom he chased as far as Ephesus. A few took sanctuary in the Temple of Artemis, where their descendants are still living; others fled to Samos, and Dionysus followed them in boats, killing so many that the battlefield is called Panhaema. Near Phloecus some of the elephants which he had brought from India died, and their bones are still pointed out.
e. Next, Dionysus returned to Europe by way of Phrygia, where his grandmother Rhea purified him of the many murders he had committed during his madness, and initiated him into her Mysteries. He then invaded Thrace; but no sooner had his people landed at the mouth of the river Strymon than Lycurgus, King of the Edonians, opposed them savagely with an ox-goad, and captured the entire army, except Dionysus himself, who plunged into the sea and took refuge in Thetis’s grotto. Rhea, vexed by this reverse, helped the prisoners to escape, and drove Lycurgus mad: he struck his own son Dryas dead with an axe, in the belief that he was cutting down a vine. Before recovering his senses he had begun to prune the corpse of its nose and ears, fingers and toes; and the whole land of Thrace grew barren in horror of his crime. When Dionysus, returning from the sea, announced that this barrenness would continue unless Lycurgus were put to death, the Edonians led him to Mount Pangaeum, where wild horses pulled his body apart.
f. Dionysus met with no further opposition in Thrace, but travelled on to his well-beloved Boeotia, where he visited Thebes, and invited the women to join his revels on Mount Cithaeron. Pentheus, King of Thebes, disliking Dionysus’s dissolute appearance, arrested him, together with all his Maenads, but went mad and, instead of shackling Dionysus, shackled a bull. The Maenads escaped again, and went raging out upon the mountain, where they tore calves in pieces. Pentheus attempted to stop them; but, inflamed by wine and religious ecstasy, they rent him limb from limb. His mother Agave led the riot, and it was she who wrenched off his head.
g. At Orchomenus the three daughters of Minyas, by name Alcithoë, Leucippe, and Arsippe, or Aristippe, or Arsinoë, refused to join in the revels, though Dionysus himself invited them, appearing in the form of a girl. He then changed his shape, becoming successively a lion, a bull, and a panther, and drove them insane. Leucippe offered her own son Hippasus as a sacrifice—he had been chosen by lot—and the three sisters, having torn him to pieces and devoured him, skimmed the mountains in a frenzy until at last Hermes changed them into birds, though some say that Dionysus changed them into bats. The murder of Hippasus is annually atoned at Orchomenus, in a feast called Agrionia (‘provocation to savagery’), when the women devotees pretend to seek Dionysus and then, having agreed that he must be away with the Muses, sit in a circle and ask riddles, until the priest of Dionysus rushes from his temple, with a sword, and kills the one whom he fit catches.
h. When all Boeotia had acknowledged Dionysus’s divinity, he made a tour of the Aegean Islands, spreading joy and terror wherever he went. Arriving at Icaria, he found that his ship was unseaworth and hired another from certain Tyrrhenian sailors who claimed to be bound for Naxos. But they proved to be pirates and, unaware of godhead, steered for Asia, intending to sell him there as a slave. Dionysus made a vine grow from the deck and enfold the mast, he also turned the oars into serpents, and became a lion himself, filling the vessel with phantom beasts and filling it with sound of flutes, so that the terrified pirates leaped overboard and became dolphins.
i. It was at Naxos that Dionysus met the lovely Ariadne whom Theseus had deserted, and married her without delay. She bore him Oenopion, Thoas, Staphylus, Latromis, Euanthes, and Tauropolus. Later, he placed her bridal chaplet among the stars.
j. From Naxos he came to Argos and punished Perseus, who at fought opposed him and killed many of his followers, by inflicting a madness on the Argive women: they began devouring their own infants; until Perseus hastily admitted his error, and appeased Dionysus by building a temple in his honour.
k. Finally, having established his worship throughout the world Dionysus ascended to Heaven, and now sits at the right hand of Zeus as one of the Twelve Great Ones. The self-effacing goddess Hest resigned her seat at the high table in his favour; glad of any excuse to escape the jealous wranglings of her family, and knowing that she could always count on a quiet welcome in any Greek city which might please her to visit. Dionysus then descended, by way of Leto to Tartarus where he bribed Persephone with a gift of myrtle to release his dead mother, Semele. She ascended with him into Artemis’s temple at Troezen; but, lest other ghosts should be jealous and aggrieved, he changed her name and introduced her to his fellow-Olympians as Thyone. Zeus placed an apartment at her disposal, and Hera preserved an angry but resigned silence.
ORPHEUS, son of the Thracian King Oeagrus and the Muse Calliope, was the most famous poet and musician who ever lived. Apollo presented him with a lyre, and the Muses taught him its use, so that he not only enchanted wild beasts, but made the trees and rocks move from their places to follow the sound of his music. At Zone in Thrace a number of ancient mountain oaks are still standing in the pattern of one of his dances, just as he left them. After a visit to Egypt, Orpheus joined the Argonauts, with whom he sailed to Colchis, his music helping them to overcome many difficulties—and, on his return, married Eurydice, whom some called Agriope, and settled among the savage Cicones of Thrace.
c. One day, near Tempe, in the valley of the river Peneius, Eurydice met Aristaeus, who tried to force her. She trod on a serpent as she fled, and died of its bite; but Orpheus boldly descended into Tartarus, hoping to fetch her back. He used the passage which opens at Aornum in Thesprotis and, on his arrival, not only charmed the ferryman Charon, the Dog Cerberus, and the three Judges of the Dead with his plaintive music, but temporarily suspended the tortures of the clanmeal; and so far soothed the savage heart of Hades that he won leave to restore Eurydice to the upper world. Hades made a single condition: that Orpheus might not look behind him until she was safely back under the light of the sun. Eurydice followed Orpheus up through the dark passage, guided by the sound of his lyre, and it was only when he reached the sunlight again that he turned to see whether she were still behind him, and so lost her for ever.
d. When Dionysus invaded Thrace, Orpheus neglected to honour him, but taught other sacred mysteries and preached the evil of sacrificial murder to the men of Thrace, who listened reverently. Every morning he would rise to greet the dawn on the summit of Mount Pangaeum, preaching that Helius, whom he named Apollo, was the greatest of all gods. In vexation, Dionysus set the Maenads upon him at Deium in Macedonia. First waiting until their husbands had entered Apollo’s temple, where Orpheus served as priest, they seized the weapons stacked outside, burst in, murdered their husbands, and tore Orpheus limb from limb. His head they threw into the river Hebrus, but it floated, still singing, down to the sea, and was carried to the island of Lesbos.
e. Tearfully, the Muses collected his limbs and buried them at Leibethra, at the foot of Mount Olympus, where the nightingales now sing sweeter than anywhere else in the world. The Maenads had attempted to cleanse themselves of Orpheus’s blood in the river Helicon; but the River-god dived under the ground and disappeared for the space of nearly four miles, emerging with a different name, the Baphyra. Thus he avoided becoming an accessory to the murder.
f. It is said that Orpheus had condemned the Maenads’ promiscuity and preached homosexual love; Aphrodite was therefore no less angered than Dionysus. Her fellow-Olympians, however, could not agree that his murder had been justified, and Dionysus saved the Maenads’ lives by turning them into oak-trees, which remained rooted to the ground. The Thracian men who had survived the massacre decided to tattoo their wives as a warning against the murder of priests; and the custom survives to this day.
g. As for Orpheus’s head: after being attacked by a jealous Lemnian serpent (which Apollo at once changed into a stone) it was laid to rest in a cave at Antissa, sacred to Dionysus. There it prophesied day and night until Apollo, finding that his oracles at Delphi, Gryneium, and Clarus were deserted, came and stood over the head, crying: ‘Cease from interference in my business; I have borne long enough with you and your singing!’ Thereupon the head fell silent. Orpheus’s lyre had likewise drifted to Lesbos and been laid up in a temple of Apollo, at whose intercession, and that of the Muses, the Lyre was placed in heaven as a Constellation.
h. Some give a wholly different account of how Orpheus died: they say that Zeus killed him with a thunderbolt for divulging divine secrets. He had, indeed, instituted the Mysteries of Apollo in Thrace; those of Hecate in Aegina; and those of Subterrene Demeter at Sparta.
GANYMEDES, the son of King Tros who gave his name to Troy, was the most beautiful youth alive and therefore chosen by the gods to be Zeus’s cup-bearer. It is said that Zeus, desiring Ganymedes also as his bedfellow, disguised himself in eagle’s feathers and abducted him from the Trojan plain.
b. Afterwards, on Zeus’s behalf, Hermes presented Tros with a golden vine, the work of Hephaestus, and two fine horses, in compensation for his loss, assuring him at the same time that Ganymedes had become immortal, exempt from the miseries of old age, and was now smiling, golden bowl in hand, as he dispensed bright nectar to the Father of Heaven.
c. Some say that Eos had first abducted Ganymedes to be her paramour, and that Zeus took him from her. Be that as it may, Hera certainly deplored the insult to herself, and to her daughter Hebe, until then the cup-bearer of the gods; but she succeeded only in vexing Zeus, who set Ganymedes’s image among the stars as Aquarius, the water-carrier.
ZEUS secretly begot his son Zagreus on Persephone, before she was taken to the Underworld by her uncle Hades. He set Rhea’s sons, the Cretan Curetes or, some say, the Corybantes, to guard his cradle in the Idaean Cave, where they leaped about him, clashing their weapons, as they had leaped about Zeus himself at Dicte. But the Titans, Zeus’s enemies, whitening themselves with gypsum until they were unrecognizable, waited until the Curetes slept. At midnight they lured Zagreus away, by offering him such childish toys as a cone, a bull-roarer, golden apples, a mirror, a knuckle-bone, and a tuft of wool. Zagreus showed courage when they murderously set upon him, and went through several transformations in an attempt to delude them: he became successively Zeus in a goat-skin coat, Cronus making rain, a lion, a horse, a horned serpent, a tiger, and a bull. At that point the Titans seized him firmly by the horns and feet, tore him apart with their teeth, and devoured his flesh raw.
b. Athene interrupted this grisly banquet shortly before its end and, rescuing Zagreus’s heart, enclosed it in a gypsum figure, into which she breathed life; so that Zagreus became an immortal. His bones were collected and buried at Delphi, and Zeus struck the Titans dead with thunderbolts.
The Gods Of The Underworld
WHEN ghosts descend to Tartarus, the main entrance to which lies in a grove of black poplars beside the Ocean stream, each is supplied by pious relatives with a coin laid under the tongue of its corpse. They are thus able to pay Charon, the miser who ferries them in a crazy boat across the Styx. This hateful river bounds Tartarus on the western side, and has for its tributaries Acheron, Phlegethon, Cocytus, Aornis, and Lethe. Penniless ghosts must wait for ever on the near bank; unless they have evaded Hermes, their conductor, and crept down by a back entrance, such as at Laconian Taenarus, or Thesprotian Aornum. A three-headed or, some say, fifty-headed dog named Cerberus; guards the opposite shore of Styx, ready to devour living intruders or ghostly fugitives.
b. The first region of Tartarus contains the cheerless Asphodel Fields, where souls of heroes stray without purpose among the throngs of less distinguished dead that twitter like bats, and where only Orion still has the heart to hunt the ghostly deer. None of them but would rather live in bondage to a landless peasant than rule over all Tartarus. Their one delight is in libations of blood poured to them by the living: when they drink they feel themselves almost men again. Beyond these meadows lie Erebus and the palace of Hades and Persephone. To the left of the palace, as one approaches it, a white cypress shades the pool of Lethe, where the common ghosts flock down to drink. Initiated souls avoid this water, choosing to drink instead from the pool of Memory, shaded by a white poplar [?], which gives them a certain advantage over their fellows. Close by, newly arrived ghosts are daily judged by Minos, Rhadamanthys, and Aeacus at a place where three roads meet. Rhadamanthys tries Asiatics and Aeacus tries Europeans; but both refer the difficult cases to Minos. As each verdict is given the ghosts are directed along one of the three roads: that leading back to the Asphodel Meadows, if they are neither virtuous nor evil; that leading to the punishment-field of Tartarus, if they are evil; that leading to the orchards of Elysium, if they are virtuous.
c. Elysium, ruled over by Cronus, lies near Hades’s dominions, its entrance close to the pool of Memory, but forms no part of them; it is a happy land of perpetual day, without cold or snow, where games, music, and revels never cease, and where the inhabitants may elect to be reborn on earth whenever they please. Near by are the Fortunate Islands, reserved for those who have been three times born, and three times attained Elysium. But some say that there is another Fortunate Isle called Leuce in the Black Sea, opposite the mouths of the Danube, wooded and full of beasts, wild and tame, where the ghosts of Helen and Achilles bold high revelry and declaim Homer’s verses to heroes who have taken part in the events celebrated by him.
d. Hades, who is fierce and jealous of his rights, seldom visits the upper air, except on business or when he is overcome by sudden lust. Once he dazzled the Nymph Minthe with the splendour of his golden chariot and its four black horses, and would have seduced her without difficulty had not Queen Persephone made a timely appearance and metamorphosed Minthe into sweet-smelling mint. On another occasion Hades tried to violate the Nymph Leuce, who was similarly metamorphosed into the white poplar standing by the pool of Memory. He willingly allows none of his subjects to escape, and few who visit Tartarus return alive to describe it, which makes him the most hated of the gods.
e. Hades never knows what is happening in the world above, or in Olympus, except for fragmentary information which comes to him when mortals strike their hands upon the earth and invoke him with oaths and curses. His most prized possession is the helmet of invisibility, given him as a mark of gratitude by the Cyclopes when he consented to release them at Zeus’s order. All the riches of gems and precious metals hidden beneath the earth are his, but he owns no property above ground, except for certain gloomy temples in Greece and, possibly, a herd of cattle in the island of Erytheia which, some say, really belong to Helius.
f. Queen Persephone, however, can be both gracious and merciful. She is faithful to Hades, but has had no children by him and prefers the company of Hecate, goddess of witches, to his. Zeus himself honours Hecate so greatly that he never denies her the ancient power which she has always enjoyed: of bestowing on mortals, or withholding from them, any desired gift. She has three bodies and three heads—lion, dog, and mare.
g. Tisiphone, Alecto, and Megaera, the Erinnyes or Furies, live in Erebus, and are older than Zeus or any of the other Olympians. Their task is to hear complaints brought by mortals against the insolence of the young to the aged, of children to parents, of hosts to guests, and of householders or city councils to suppliants—and to punish such crimes by hounding the culprits relentlessly, without rest or pause, from city to city and from country to country. These Erinnyes are crones, with snakes for hair, dogs’ heads, coal-black bodies, bats’ wings, and bloodshot eyes. In their hands they carry brass-studded scourges, and their victims die in torment. It is unwise to mention them by name in conversation; hence they are usually styled the Eumenides, which means ‘The Kindly Ones’—as Hades is styled Pluton, or Pluto, ‘The Rich One’.
Tyche And Nemesis
TYCHE is a daughter of Zeus, to whom he has given power to decide what the fortune of this or that mortal shall be. On some she heaps gifts from a horn of plenty, others she deprives of all that they have. Tyche is altogether irresponsible in her awards, and runs about juggling with a ball to exemplify the uncertainty of chance: sometimes up, sometimes down. But if it ever happens that a man, whom she has favoured, boasts of his abundant riches and neither sacrifices a part of them to the gods, nor alleviates the poverty of his fellow-citizens, then the ancient goddess Nemesis steps in to humiliate him. Nemesis, whose home is at Attic Rhamnus, carries an apple-bough in one hand, and a wheel in the other, and wears a silver crown adorned with stags; the scourge hangs at her girdle. She is a daughter of Oceanus and has something of Aphrodite’s beauty.
b. Some say that Zeus once fell in love with Nemesis, and pursued her over the earth and through the sea. Though she constantly changed her shape, he violated her at last by adopting the form of a swan, and from the egg she laid came Helen, the cause of the Trojan War.
The Children Of The Sea
THE fifty Nereids, gentle and beneficent attendants on the Sea-goddess Thetis, are mermaids, daughters of the nymph Doris by Nereus, a prophetic old man of the sea, who has the power of changing his shape.
b. The Phorcids, their cousins, children of Ceto by Phorcys, another wise old man of the sea, are Ladon, Echidne, and the three Gorgons, dwellers in Libya; the three Graeae; and, some say, the three Hesperides. The Gorgons were named Stheino, Euryale, and Medusa, all once beautiful. But one night Medusa lied with Poseidon, and Athene, enraged that they had bedded in one of her own temples, changed her into a winged monster with glaring eyes, huge teeth, protruding tongue, brazen claws and serpent locks, whose gaze turned men to stone. When eventually Perseus decapitated Medusa, and Poseidon’s children Chrysaor and Pegasus sprang from her dead body, Athene fastened the head to her aegis; but some say that the aegis was Medusa’s own skin, rayed from her by Athene.
c. The Graeae are fair-faced and swan-like, but with hair grey from birth, and only one eye and one tooth between the three of them. Their names are Enyo, Pemphredo, and Deino.
d. The three Hesperides, by name Hespere, Aegle, and Erytheis, live in the far-western orchard which Mother Earth gave to Hera. Some call them daughters of Night, others of Atlas and of Hesperis, daughter of Hesperus; sweetly they sing.
e. Half of Echidne was lovely woman, half was speckled serpent. She once lived in a deep cave among the Arimi, where she ate men raw, and raised a brood of frightful toototers to her husband Typhon; but hundred-eyed Argus killed her while she slept.
f. Ladon was wholly serpent, though gifted with the power of human speech, and guarded the golden apples of the Hesperides until Heracles shot him dead.
g. Nereus, Phorcys, Thaumas, Eurybia, and Ceto were all children born to Pontus by Mother Earth; thus the Phorcids and Nereids claim cousinhood with the Harpies. These are the fair-haired and swift-winged daughters of Thaumas by the Ocean-nymph Electra, who snatch up criminals for punishment by the Erinnyes, and live in a Cretan cave.
The Children Of Echidne
ECHIDNE bore a dreadful brood to Typhon: namely, Cerberus, a three-headed Hound of Hell; the Hydra, a many-beaded water-serpent living at Lerna; the Chimaera, a fire-breathing goat with lion’s and serpent’s body; and Orthrus, the two-headed hound of Geryo: who lay with his own mother and begot on her the Sphinx and the Nemean Lion.
The Giants’ Revolt
ENRAGED because Zeus had confined their brothers, the Titans, in Tartarus, certain tall and terrible giants, with long locks and beards, and serpent-tails for feet, plotted an assault on Heaven. They had been born from Mother Earth at Thracian Phlegra, twenty-four in number.
b. Without warning, they seized rocks and fire-brands and hurled them upwards from their mountain tops, so that the Olympians were hard pressed. Hera prophesied gloomily that the giants could never be killed by any god, but only by a single, lion-skinned mortal; and that even he could do nothing unless the enemy were anticipated in their search for a certain herb of invulnerability, which grew in a secret place on earth. Zeus at once took counsel with Athene; sent her off to warn Heracles, the lion-skinned mortal to whom Hera was evidently referring, exactly how matters stood; and forbade Eos, Selene, and Helius to shine for a while. Under the feeble light of the stars, Zeus groped about on earth, in the region to which Athene directed him, found the herb, and brought it safely to Heaven.
c. The Olympians could now join battle with the giants. Heracles let loose his first arrow against Alcyoneus, the enemy’s leader. He fell to the ground, but sprang up again revived, because this was his native soil of Phlegra. ‘Quick, noble Heracles!’ cried Athene. ‘Drag him away to another country!’ Heracles caught Alcyoneus up on his shoulders, and dragged him over the Thracian border, where he despatched him with a club.
d. Then Porphyrion leaped into Heaven from the great pyramid of rocks which the giants had piled up, and none of the gods stood his ground. Only Athene adopted a posture of defence. Rushing by her, Porphyrion made for Hera, whom he tried to strangle; but, wounded in the liver by a timely arrow from Eros’s bow, he turned from anger to lust, and ripped off Hera’s glorious robe. Zeus, seeing that his wife was about to be outraged, ran forward in jealous wrath, and felled Porphyrion with a thunderbolt. Up he sprang again, but Heracles, returning to Phlegra in the nick of time, mortally wounded him with an arrow. Meanwhile, Ephialtes had engaged Ares and beaten him to his knees; however, Apollo shot the wretch in the left eye and called to Heracles, who at once planted another arrow in the rib. Thus died Ephialtes.
e. Now, wherever a god wounded a giant—as when Dionysius felled Eurytus with his thyrsus, or Hecate singed Clytius with torches, or Hephaestus scalded Mimas with a ladle of red-hot metal, Athene crushed the lustful Pallas with a stone, it was Heracles who had to deal the death blow. The peace-loving goddesses Hestia and Demeter took no part in the conflict, but stood dismayed, wringing their hands to the Fates, however, swung brazen pestles to good effect.
f. Discouraged, the remaining giants fled back to earth, pursued by the Olympians. Athene threw a vast missile at Enceladus, who crushed him flat and became the island of Sicily. And Poseidon brought off part of Cos with his trident and threw it at Polybutes; this became the nearby islet of Nisyros, beneath which he lies buried.
g. The remaining giants made a last stand at Bathos, near Arcadian Trapezus, where the ground still burns, and giants’ bones are sometimes turned up by plough-men. Hermes, borrowing Hades’s helmet of invisibility, struck down Hippolytus, and Artemis pierced Gration with an arrow; while the Fates’ pestles broke the heads of Agrius and Thoas. Ares, with his spear, and Zeus, with his thunderbolt, are accounted for the rest, though Heracles was called upon to despatch each giant as he fell. But some say that the battle took place on Phlegraean Plain, near Cumae in Italy.
h. Silenus, the earth-born Satyr, claims to have taken part in battle at the side of his pupil Dionysus, killing Enceladus and spread panic among the giants by the braying of his old pack-ass; but Silenus is usually drunken and cannot distinguish truth from falsehood.
IN revenge for the destruction of the giants, Mother Earth lay with Tartarus, and presently in the Corycian Cave of Cilicia brought forth her youngest child, Typhon: the largest monster ever born. From the thighs downward he was nothing but coiled serpents, and his arms which, when he spread them out, reached a hundred leagues in either direction, had countless serpents’ heads instead of hands. His brutish ass-head touched the stars, his vast wings darkened the sun, fire flashed from his eyes, and flaming rocks hurtled from his mouth. When he came rushing towards Olympus, the gods fled in terror to Egypt, where they disguised themselves as animals: Zeus becoming a ram; Apollo—a crow; Dionysus—a goat; Hera—a white cow; Artemis—a cat; Aphrodite—a fish; Ares—a boar; Hermes—an ibis, and so on.
b. Athene alone stood her ground, and taunted Zeus with cowardice until, resuming his true form, he let fly a thunderbolt at Typhon, and followed this up with a sweep of the same flint sickle that had served to castrate his father Uranus. Wounded and shouting, Typhon fled to Mount Casius, which looms over Syria from the north, and there the two grappled. Typhon twined his myriad coils about Zeus, disarmed him of his sickle and, after severing the sinews of his hands and feet with it, dragged him into the Corycian Cave. Zeus is immortal, but now he could not move a finger, and Typhon had hidden the sinews in a bear-skin, over which Delphyne, a serpent-tailed sister-monster, stood guard.
c. The news of Zeus’s defeat spread dismay among the gods, but Hermes and Pan went secretly to the cave, where Pan frightened Delphyne with a sudden horrible shout, while Hermes skillfully abstracted the sinews and replaced them on Zeus’s limbs.
d. But some say that it was Cadmus who wheedled the sinews from Delphyne, saying that he needed them for lyre-strings on which to play her delightful music; and Apollo who shot her dead.
e. Zeus returned to Olympus and, mounted upon a chariot drawn by winged horses, once more pursued Typhon with thunderbolts. Typhon had gone to Mount Nysa, where the Three Fates offered him ephemeral fruits, pretending that these would restore his vigour though, in reality, they doomed him to certain death. He reached Mount Haemus in Thrace and, picking up whole mountains, hurled them at Zeus, who interposed his thunderbolts, so that they rebounded on the monster, wounding him frightfully. The streams of Typhon’s blood gave Mount Haemus its name. He fled towards Sicily, where Zeus ended the running fight by hurling Mount Aetna upon him, and fire belches from its cone to this day.
EPHIALTES and Otus were the bastard sons of Iphimedeia, a daughter of Triops. She had fallen in love with Poseidon, and used to crouch the seashore, scooping up the waves in her hands and pouring them into her lap; thus she got herself with child. Ephialtes and Otus were, however, called the Aloeids because Iphimedeia subsequently married Aloeus, who had been made king of Boeotian Asopia by his father Helius. The Aloeids grew one cubit in breadth and one fathom height every year and, when they were nine years old, being then nine cubits broad and nine fathoms high, declared war on Olympus. Ephialtes swore by the river Styx to outrage Hera, and Otus similarly swore to outrage Artemis.
b. Deciding that Ares the God of War must be their first captured, they went to Thrace, disarmed him, bound him, and confined him to a brazen vessel, which they hid in the house of their stepmother Eriboea, Iphimedeia being now dead. Then their siege of Olympus began: they made a mound for its assault by piling Mount Pelion on Mount Ossa, and further threatened to cast mountains into the sea until it became dry land, though the lowlands were swamped by the waves. Their confidence was unquenchable because it had been prophesied that no other men, nor any gods, could kill them.
c. On Apollo’s advice, Artemis sent the Aloeids a message: if they raised their siege, she would meet them on the island of Naxos, and there submit to Otus’s embraces. Otus was overjoyed, but Ephialtes, not having received a similar message from Hera, grew jealous and angry. A cruel quarrel broke out on Naxos, where they went together: Ephialtes insisting that the terms should be rejected unless, as the elder of the two, he was the first to enjoy Artemis. The argument had reached its height, when Artemis herself appeared in the form of a white doe, and each Aloeid, seizing his javelin, made ready to prove himself the better marksman by flinging it at her. As she darted between them, swift as the wind, they let fly and each pierced the other through and through. Thus both perished, and the prophecy that they could not be killed by other men, or by gods, was justified. Their bodies were carried back for interment in Boeotian Anthedon; but the Naxians still pay them heroic honours. They are remembered also as the founders of Boeotian Astra; and as the first mortals to worship the Muses of Helicon.
d. The siege of Olympus being thus raised, Hermes went in search of Ares, and forced Eriboea to release him, half—dead, from the brazen vessel. But the souls of the Aloeids descended to Tartarus, where they were securely tied to a pillar with knotted cords of living vipers. There they sit, back to back, and the Nymph Styx perches grimly on the pillar-top, as a reminder of their unfulfilled oaths.
DEUCALION’S Flood, so called to distinguish it from the Ogygian and other floods, was caused by Zeus’s anger against the impious sons of Lycaon, the son of Pelasgus. Lycaon himself first civilized Arcadia and instituted the worship of Zeus Lycaeus; but angered Zeus by sacrificing a boy to him. He was therefore transformed into a wolf, and his house struck by lightning. Lycaon’s sons were, some say, twenty-two in number; but others say fifty.
b. News of the crimes committed by Lycaon’s sons reached Olympus, and Zeus himself visited them, disguised as a poor traveller. They had the effrontery to set umble soup before him, mixing the guts of their brother Nyctimus with the umbles of sheep and goats that it contained. Zeus was undeceived and, thrusting away the table on which they had served the loathsome banquet—the place was afterwards known as Trapezus—changed all of them except Nyctimus, whom he restored to life, into wolves.
c. On his return to Olympus, Zeus in disgust let loose a great flood on the earth, meaning to wipe out the whole race of man; but Deucalion, King of Phthia, warned by his father Prometheus the Titan, whom he had visited in the Caucasus, built an ark, victualled it, and went aboard with his wife Pyrrha, a daughter of Epimetheus. Then the South Wind blew, the rain fell, and the rivers roared down to the sea which, rising with astonishing speed, washed away every city of the coast and plain; until the entire world was flooded, but for a few mountain peaks, and all mortal creatures seemed to have been lost, except Deucalion and Pyrrha. The ark floated about for nine days until, at last, the waters subsided, and it came to rest on Mount Parnassus or, some tell, on Mount Aetna; or Mount Athos; or Mount Othrys in Thessaly. It is said that Deucalion was reassured by a dove which he had sent on an exploratory flight.
d. Disembarking in safety, they offered a sacrifice to Father Zeus, the preserver of fugitives, and went down to pray at the shrine of Themis, beside the river Cephissus, where the roof was now draped with seaweed and the altar cold. They pleaded humbly that mankind should be renewed, and Zeus, hearing their voices from afar, sent Hermes to assure them that whatever request they might make would be granted forthwith. Themis appeared in person, saying: ‘Shroud your heads, and throw the bones of your mother behind you!’ Since Deucalion and Pyrrha had different mothers, both now deceased, they decided that the Titaness meant Mother Earth, whose bones were the rocks lying on the river bank. Therefore, stooping with shrouded heads, they picked up rocks and threw them over their shoulders; these became either men or women, according as Deucalion or Pyrrha had handled them. Thus mankind was renewed, and ever since ‘a people’ (laos) and ‘a stone’ (loas) have been much the same word in many languages.
e. However, as it proved, Deucalion and Pyrrha were not the sole survivors of the Flood, for Megarus, a son of Zeus, had been roused from his couch by the scream of cranes that summoned him to the peak of Mount Gerania, which remained above water. Another who escaped was Cerambus of Pelion, whom the nymphs changed to a scarabaeus, and he flew to the summit of Parnassus.
f. Similarly, the inhabitants of Parnassus—a city founded by Parnasus, Poseidon’s son, who invented the art of augury—were awakened by the howling of wolves and followed them to the mountain top. They named their new city Lycorea, after the wolves.
g. Thus the flood proved of little avail, for some of the Parnassians migrated to Arcadia, and revived Lycaon’s abominations. To this day a boy is sacrificed to Lycaean Zeus, and his guts mixed with others in an umble soup, which is then served to a crowd of shepherds beside a stream. The shepherd who eats the boy’s gut (assigned to him by lot), howls like a wolf, hangs his clothes upon an oak, swims across the stream, and becomes a werewolf. For eight years he herds with wolves but if he abstains from eating men throughout that period, may return at the close, swim back across the stream and resume his clothes. Not long ago, a Parrhasian named Damarchus spent eight years with the wolves, regained his humanity and, in the tenth year, after hard practice in the gymnasium, won the boxing prize at the Olympic Games.
h. This Deucalion was the brother of Cretan Ariadne and the father of Orestheus, King of the Ozolian Locrians, in whose time a white bitch littered a stick, which Orestheus planted, and which grew into a vine. Another of his sons, Amphictyon, entertained Dionysus, and was the first man to mix wine with water. But his eldest and most famous son was Hellen, father of all Greeks.
Atlas And Prometheus
PROMETHEUS, the creator of mankind, whom some include among the seven Titans, was the son either of the Titan Eurymedon, or of Iapetus by the nymph Clymene; and his brothers were Epimetheus, Atlas, and Menoetius.
b. Gigantic Atlas, eldest of the brothers, knew all the depths of the sea; he ruled over a kingdom with a precipitous coastline, larger than Africa and Asia put together. This land of Atlantis lay beyond the Pillars of Heracles, and a chain of fruit-bearing islands separated it from a farther continent, unconnected with ours. Atlas’s people canalized and cultivated an enormous central plain, fed by water from the hills which ringed it completely, except for a seaward gap. They also built palaces, baths, race-courses, great harbour works, had temples; and carried war not only westwards as far as the other continent, but eastward as far as Egypt and Italy. The Egyptians say that Atlas was the son of Poseidon, whose five pairs of male twins all swore allegiance to their brother by the blood of a bull sacrificed at the pillar-top; and that at first they were extremely virtuous, bearing with fortitude the burden of their great wealth in gold and silver. But one day greed and cruelty overcame them and, with Zeus’s permission, the Athenians defeated them single-handed and destroyed their power. At the same time, the gods sent a deluge which, in one day and one night, overwhelmed all Atlantis, so that the harbour works and temples were buried beneath a waste of mud and the sea became unnavigable.
c. Atlas and Menoetius, who escaped, then joined Cronus and the Titans in their unsuccessful war against the Olympian gods. Zeus killed Menoetius with a thunderbolt and sent him down to Tartarus: but spared Atlas, whom he condemned to support Heaven on his shoulders for all eternity.
d. Atlas was the father of the Pleiades, the Hyades, and the Hesperides; and has held up the Heavens ever since, except on one occasion when Heracles temporarily relieved him of the task. Some say that Perseus petrified Atlas into Mount Atlas by showing him the Gorgon’s head, but they forget that Perseus was in common opinion, equivalent to Heracles.
e. Prometheus, being wiser than Atlas, foresaw the issue of the rebellion against Cronus, and therefore preferred to fight on Zeus’s side, persuading Epimetheus to do the same. He was, indeed, the wisest of his race, and Athene, at whose birth from Zeus’s head he had assisted, taught him architecture, astronomy, mathematics, navigation, medicine, metallurgy, and other useful arts, which he passed on to mankind. But Zeus, who had decided to extirpate the whole race of man, and spared them only at Prometheus’s urgent plea, grew angry at their increasing powers and talents.
f. One day, when a dispute took place at Sicyon, as to which portions of a sacrificial bull should be offered to the gods, and which should be reserved for men, Prometheus was invited to act as arbiter. He therefore rayed and jointed a bull, and sewed its hide to form two open-mouthed bags, filling these with what he had cut up. One bag contained all the flesh, but this he concealed beneath the stomach, which is the least tempting part of any animal; and the other contained the bones, hidden beneath a rich layer of fat. When he offered Zeus the choice of either, Zeus, easily deceived, chose the bag containing the bones and fat (which are still the divine portion); but punished Prometheus, who was laughing at him behind his back, by withholding fire from mankind. ‘Let them eat their flesh raw!’ he cried.
g. Prometheus at once went to Athene, with a plea for a backstairs admittance to Olympus, and this she granted. On his arrival, he lighted a torch at the fiery chariot of the Sun and presently broke from it a fragment of glowing charcoal, which he thrust into the pithy hollow of a giant fennel-stalk. Then, extinguishing his torch, he stole away undiscovered, and gave fire to mankind.
h. Zeus swore revenge. He ordered Hephaestus to make a clay woman, and the four Winds to breathe life into her, and all the goddesses of Olympus to adorn her. This woman, Pandora, the most beautiful ever created, Zeus sent as a gift to Epimetheus, under Hermes’s escort. But Epimetheus, having been warned by his brother to accept no gift from Zeus, respectfully excused himself. Now more grieved even than before, Zeus had Prometheus chained naked to a pillar in the Caucasian mountains, where a greedy vulture tore at his liver all day, year in, year out; and there was no end to the pain, because every night (during which Prometheus was exposed to cruel frost and cold) his liver grew whole again.
i. But Zeus, loath to confess that he had been vindictive, excused his savagery by circulating a falsehood: Athene, he said, had invited Prometheus to Olympus for a secret love affair.
j. Epimetheus, alarmed by his brother’s fate, hastened to marry Pandora, whom Zeus had made as foolish, mischievous, and idle as she was beautiful—the first of a long line of such women. Presently she opened a jar, which Prometheus had warned Epimetheus to keep closed, and in which he had been at pains to imprison all the Spites that might plague mankind: such as Old Age, Labour, Sickness, Insanity, Vice, and Passion. Out these flew in a cloud, stung Epimetheus and Pandora in every part of their bodies, and then attacked the race of mortals. Delusive Hope, however, whom Prometheus had also shut in the jar, discouraged them by her lies from a general suicide.
AT the close of every night, rosy-fingered, saffron-robed Eos, a daughter of the Titans Hyperion and Theia, rises from her couch in the east, mounts her chariot drawn by the horses Lampus and Phaëthon, and rides to Olympus, where she announces the approach of her brother Helius. When Helius appears, she becomes Hemera, and accompanies him on his travels until, as Hespera, she announces their safe arrival on the western shores of Ocean.
b. Aphrodite was once vexed to find Ares in Eos’s bed, and cursed her with a constant longing for young mortals, whom thereupon she secretly and shame-facedly began to seduce, one after the other. First, Orion; next, Cephalus; then Cleitus, a grandson of Melampus; though she was married to Astraeus, who came of Titan stock, and to whom she bore not only the North, West, and South Winds, but also Phosphorus and, some say, all the other stars of Heaven.
c. Lastly, Eos carried off Ganymedes and Tithonus, son of Tros or Ilus. When Zeus robbed her of Ganymedes she begged him to grant Tithonus immortality, and to this he assented. But she forgot to ask also for perpetual youth, a gift won by Selene for Endymion; and Tithonus became daily older, greyer, and more shrunken, his voice grew shrill, and, when Eos tired of nursing him, she locked him in her bedroom, where he turned into a cicada.
ORION, a hunter of Boeotian Hyria, and the handsomest man alive, was the son of Poseidon and Euryale. Coming one day to Hyria in Chios, he fell in love with Merope, daughter of Dionysus’s son Oenopion. Oenopion had promised Merope to Orion in marriage, if he would free the island from the dangerous wild beasts that infested it; and this he set himself to do, bringing the pelts to Merope every evening. But when the task was at last accomplished, and he claimed her as his wife, Oenopion brought him rumours of lions, bears, and wolves still lurking in the hills, and refused to give her up, the fact being that he was in love with her himself.
b. One night Orion, in disgust, drank a skinful of Oenopion’s wine, which so inflamed him that he broke into Merope’s bedroom, and forced her to lie with him. When dawn came, Oenopion invoked his father, Dionysus, who sent satyrs to ply Orion with still more wine, until he fell fast asleep; whereupon Oenopion put out both his eyes and flung him on the seashore. An oracle announced that the blind man would regain his sight, if he travelled to the east and turned his eye-sockets towards Helius at the point where he first rises from Ocean. Orion at once rowed out to sea in a small boat and, following the sound of a Cyclops’s hammer, reached Lemnos. There he entered the smithy of Hephaestus, snatched up an apprentice named Cedalion, and carried him off on his shoulders as a guide. Cedalion led Orion over land and sea, until he came at last to the farthest Ocean, where Eos fell in love with him, and her brother Helius duly restored his sight.
c. After visiting Delos in Eos’s company, Orion returned to avenge himself on Oenopion, whom he could not, however, find anywhere in Chios, because he was hiding in an underground chamber made for him by Hephaestus. Sailing on to Crete, where he thought that Oenopion might have fled for protection to his grandfather Minos, Orion met Artemis, who shared his love of the chase. She soon persuaded him to forget his vengeance and, instead, come hunting with her.
d. Now, Apollo was aware that Orion had not refused Eos’s invitation to her couch in the holy island of Delos—Dawn still daily blushes to remember this indiscretion—and, further, boasted that he rid the whole earth of wild beasts and monsters. Fearing, therefore, his sister Artemis might prove as susceptible as Eos, Apollo went Mother Earth and, mischievously repeating Orion’s boast, arranged for a monstrous scorpion to pursue him. Orion attacked the scorpion first with arrows, then with his sword, but, finding that its armour is proof against any mortal weapon, dived into the sea and swam in the direction of Delos where, he hoped, Eos would protect him. Apollo then called to Artemis: ‘Do you see that black object bobbing about in the sea, far away, close to Ortygia? It is the head of a villain, called Candaon, who has just seduced Opis, one of your Hyperborean priestesses. I challenge you to transfix it with an arrow!’ Now, Cadaon was Orion’s Boeotian nickname, though Artemis did not know this. She took careful aim, let fly, and, swimming out to retrieve the quarry, found that she had shot Orion through the head. In great grief she implored Apollo’s son Asclepius to revive him, and he consented but was destroyed by Zeus’s thunderbolt before he could accomplish his task. Artemis then set Orion’s image among the stars, eternally pursued by the Scorpion; his ghost had already descended to Asphodel Fields.
e. Some, however, say that the scorpion stung Orion to death, a that Artemis was vexed with him for having amorously chased the virgin companions, the seven Pleiades, daughters of Atlas and Pleione, they fled across the meadows of Boeotia, until the gods, having changed them into doves, set their images among the stars. But this is a mistaken account, since the Pleiades were not virgins: three of the had lain with Zeus, two with Poseidon, one with Ares, and the seventh married Sisyphus of Corinth, and failed to be included in the constellation, because Sisyphus was a mere mortal.
f. Others tell the following strange story of Orion’s birth, to account for his name (which is sometimes written Urion) and for the tradition that he was a son of Mother Earth. Hyricus, a poor bee-keeper a farmer, had vowed to have no children, and he grew old and impotent. When, one day, Zeus and Hermes visited him in disguise, and were hospitably entertained, they enquired what gift he most desired. Sighing deeply, Hyricus replied that what he most wanted, namely to have a son, was now impossible. The gods, however, instructed him to sacrifice a bull, make water on its hide, and then bury it in his wit grave. He did so and, nine months later, a child was born to him, who he named Urion—‘he who makes water’—and, indeed, both the rising and setting of the constellation Orion bring rain.
HELIUS, whom the cow-eyed Euryphaessa, or Theia, bore to the Titan Hyperion, is a brother of Selene and Eos. Roused by the crowing of the cock, which is sacred to him, and heralded by Eos, he drives by four-horse chariot daily across the Heavens from a magnificent palace in the far east, near Colchis, to an equally magnificent far-western palace, where his unharnessed horses pasture in the Islands of the Blessed. He sails home along the Ocean stream, which flows around the world, embarking his chariot and team on a golden ferry-boat made for him by Hephaestus, and sleeps all night in a comfortable cabin.
b. Helius can see everything that happens on earth, but is not particularly observant—once he even failed to notice the robbery of his sacred cattle by Odysseus’s companions. He has several herds of such cattle, each consisting of three hundred and fifty head. Those in Sicily are tended by his daughters Phaetusa and Lampetia, but he keeps his finest herd in the Spanish island of Erytheia. Rhodes is his freehold. It happened that, when Zeus was allotting islands and cities to the various gods, he forgot to include Helius among these, and ‘Alas!’ he said, ‘now I shall have to begin all over again.’ ‘No, Sire,’ replied Helius politely, ‘today I noticed signs of a new island emerging from the sea, to the south of Asia Minor. I shall be well content with that.’
c. Zeus called the Fate Lachesis to witness that any such new island should belong to Helius; and, when Rhodes had risen well above the waves, Helius claimed it and begot seven sons and a daughter there on the Nymph Rhode. Some say that Rhodes had existed before this time, and was re-emerging from the waves after having been overwhelmed by the great flood which Zeus sent. The Telchines were its aboriginal inhabitants and Poseidon fell in love with one of them, the nymph Halia, on whom he begot Rhode and six sons; which six sons insulted Aphrodite in her passage from Cythera to Paphos, and were struck mad by her; they ravished their mother and committed other outrages so foul that Poseidon sank them underground, and they became the Eastern Demons. But Halia threw herself into the sea and was deified as Leucothea—though the same story is told of Ino, mother of Corinthian Melicertes. The Telchines, foreseeing the flood, sailed away in all directions, especially to Lycia, and abandoned their claims on Rhodes. Rhode was thus left the sole heiress, and her seven sons by Helius ruled in the island after its re-emergence. They became famous astronomers, and had one sister named Electryo, who died a virgin and is now worshipped as a demi-goddess. One of them, by name Actis, was banished for fratricide, and fled to Egypt, where he founded the city of Heliopolis, and fist taught the Egyptians astrology, inspired by his father Helius. The Rhodians have now built the Colossus, seventy cubits high, in his honour. Zeus also added to Helius’s dominions the new island of Sicily, which had been a missile flung in the battle with the Gigants.
d. One morning Helius yielded to his son Phaëthon who had been constantly plaguing him for permission to drive the sun-chariot. Phaëthon wished to show his sisters Prote and Clymene what a free fellow he was: and his fond mother Rhode (whose name is uncertain because she had been called by both her daughters’ names and by that of Rhode) encouraged him. But, not being strong enough to check the career of the white horses, which his sisters had yoked for him, Phaëthon drove them first so high above the earth that everyone shivered, and then so near the earth that he scorched the fields. Zeus, in a fit of rage, killed him with a thunderbolt, and he fell into the river Po. His grieving sisters were changed into poplar-trees on its banks, which weep amber tears; or, some say, into alder-trees.
The Sons Of Hellen
HELLEN, son of Deucalion, married Orseis, and settled in Thessaly, where his eldest son, Aeolus, succeeded him.
b. Hellen’s youngest son, Dorus, emigrated to Mount Parnassus, where he founded the first Dorian community. The second son, Xuthus, had already fled to Athens after being accused of theft by his brothers, and there married Creusa, daughter of Erechtheus, who bore him Ion and Achaeus. Thus the four most famous Hellenic nations, namely the Ionians, Aeolians, Achaeans, and Dorians, are all descended from Hellen. But Xuthus did not prosper at Athens: when chosen as arbitrator, upon Erechtheus’s death, he pronounced his eldest brother-in-law, Cecrops the Second, to be the rightful heir to the throne. This decision proved unpopular, and Xuthus, banished from the city, died in Aegialus, now Achaia.
c. Aeolus seduced Cheiron’s daughter, the prophetess Thea, by some called Thethis, who was Artemis’s companion of the chase. Thea feared that Cheiron would punish her severely when he knew of her condition, but dared not appeal to Artemis for assistance; however, Poseidon, wishing to do his friend Aeolus a layout, temporarily disguised her as a mare called Euippe. When she had dropped her foal, Melanippe, which he afterwards transformed into an infant girl, Poseidon set Thea’s image among the stars; this is now called the constellation of the Horse. Aeolus took up Melanippe, renamed her Arne, and entrusted her to one Desmontes who, being childless, was glad to adopt her. Cheiron knew nothing of all this.
d. Poseidon seduced Arne, on whom he had been keeping an eye, so soon as she was of age; and Desmontes, discovering that she was with child, blinded her, shut her in an empty tomb, and supplied her with the very least amount of bread and water that would serve to sustain life. There she bore twin sons, whom Desmontes ordered his servants to expose on Mount Pelion, for the wild beasts to devour. But an Icarian herdsman found and rescued the twins, one of whom so closely resembled his maternal grandfather that he was named Aeolus; the other had to be content with the name Boeotus.
e. Meanwhile, Metapontus, King of Icaria, had threatened to divorce his barren wife Theano unless she bore him an heir within the year. While he was away on a visit to an oracle she appealed to the herdsman for help, and he brought her the foundlings whom, on Metapontus’s return, she passed off as her own. Later, proving not to be barren after all, she bore him twin sons; but the foundlings, being of divine parentage, were far more beautiful than they. Since Metapontus had no reason to suspect that Aeolus and Boeotus were not his own children, they remained his favourites. Growing jealous, Theano waited until Metapontus left home again, this time for a sacrifice at the shrine of Artemis Metapontina. She then ordered his own sons to go hunting with their elder brothers, and murder them as if by accident. Theano’s plot failed, however, because in the ensuing fight Poseidon came to the assistance of his sons. Aeolus and Boeotus were soon carrying their assailants’ dead bodies back to the palace, and when Theano saw them approach she stabbed herself to death with a hunting knife.
f. At this, Aeolus and Boeotus fled to their foster-father, the herdsman, where Poseidon in person revealed the secret of their parentage. He ordered them to rescue their mother, who was still languishing in the tomb, and to kill Desmontes. They obeyed without hesitation; Poseidon then restored Arne’s sight, and all three went back to Icaria. When Metapontus learned that Theano had deceived him he married Arne and formally adopted her sons as his heirs.
g. All went well for some years, until Metapontus decided to discard Arne and marry again. Aeolus and Boeotus took their mother’s side in the ensuing wrangle, and killed Autolyte, the new queen, but were obliged to forfeit their inheritance and flee. Boeotus, with Arne, took refuge in the palace of his grandfather Aeolus, who bequeathed him the southern part of his kingdom, and renamed it Arne; the inhabitants are still called Boeotians. Two Thessalian cities, one of which later became Chaeronaea, also adopted Arne’s name.
h. Aeolus, meanwhile, had set sail with a number of friends an steering west, took possession of the seven Aeolian Islands in the Tyrrhenian Sea, where he became famous as the confidant of the gods at guardian of the winds. His home was on Lipara, a floating island of sheer cliff, within which the winds were confined. He had six sons at six daughters by his wife Enarete, all of whom lived together, with content with one another’s company, in a palace surrounded by brazen wall. It was a life of perpetual feasting, song, and merriment until, one day, Aeolus discovered that the youngest son, Macareus had been sleeping with his sister Canache. In horror, he threw the fruit of their incestuous love to the dogs, and sent Canache a sword with which she dutifully killed herself. But he then learned that his both, sons and daughters, having never been warned that incest among humans was displeasing to the gods, had also innocently paired off, considered themselves as husbands and wives. Not wishing to offend Zeus, who regards incest as an Olympic prerogative, Aeolus broke these unions, and ordered four of his remaining sons to emigrate. They visited Italy and Sicily, where each founded a famous kingdom, and rivalled his father in chastity and justice; only the fifth and eldest son stayed at home, as Aeolus’s successor to the throne of Lipara. But some say that Macareus and Canache had a daughter, Amphissa, later beloved by Apollo.
i. Zeus had confined the winds because he feared that, unless kept under control, they might one day sweep both earth and sea away into the air, and Aeolus took charge of them at Hera’s desire. His task was to let them out, one by one, at his own discretion, or at the considered request of some Olympian deity. If a storm were needed he would plunge his spear into the cliff-side and the winds would stream out the hole it had made, until he stopped it again. Aeolus was so discreet and capable that, when his death hour approached, Zeus did not commit him to Tartarus, but seated him on a throne within the Cave of the Winds, where he is still to be found. Hera insists that Aeolus’s responsibilities entitle him to attend the feasts of the gods; but the other Olympians—especially Poseidon, who claims the sea, and the air above it, his own property, and grudges anyone the right to raise storms regard him as an interloper.
APOLLO lay secretly with Erechtheus’s daughter Creusa, wife of Xuthus, in a cave below the Athenian Propylaea. When her son was born Apollo spirited him away to Delphi, where he became a temple servant, and the priests named him Ion. Xuthus had no heir and, after many delays, went at last to ask the Delphic Oracle how he might procure one. To his surprise he was told that the first person to meet him as he left the sanctuary would be his son; this was Ion, and Xuthus concluded that he had begotten him on some Maenad in the promiscuous Dionysiac orgies at Delphi many years before. Ion could not contradict this, and acknowledged him as his father. But Creusa was vexed to find that Xuthus now had a son, while she had none, and tried to murder Ion by offering him a cup of poisoned wine. Ion, however, first poured a libation to the gods, and a dove flew down to taste the spilt wine. The dove died, and Creusa fled for sanctuary to Apollo’s altar. When the vengeful Ion tried to drag her away, the priestess intervened, explaining that he was Creusa’s son by Apollo, though Xuthus must not be undeceived in the belief that he had fathered him on a Maenad. Xuthus was then promised that he would beget Dorus and Achaeus on Creusa.
b. Afterwards, Ion married Helice, daughter of Selinus, King of Aegialus, whom he succeeded on the throne; and, at the death of Erechtheus, he was chosen King of Athens. The four occupational classes of Athenians—farmers, craftsmen, priests, and soldiers—are named after the sons borne to him by Helice.
Alcyone And Ceyx
ALCYONE was the daughter of Aeolus, guardian of the winds, and Aegiale. She married Ceyx of Trachis, son of the Morning-star, and they were so happy in each other’s company that she daringly called herself Hera, and him Zeus. This naturally vexed the Olympian Zeus and Hera, who let a thunderstorm break over the ship in which Ceyx was sailing to consult an oracle, and drowned him. His ghost appeared to Alcyone who, greatly against her will, had stayed behind in Trachis, whereupon distraught with grief, she leapt into the sea. Some pitying god transformed them both into kingfishers.
b. Now, every winter, the hen-kingfisher carries her dead mate with great wailing to his burial and then, building a closely compacted nest from the thorns of the sea-needle, launches it on the sea, lays her eggs in it, and hatches out her chicks. She does all this in the Halcyon Days—the seven which precede the winter solstice, and the seven which succeed it—while Aeolus forbids his winds to sweep across the waters.
c. But some say that Ceyx was turned into a seamew.
TEREUS, a son of Ares, ruled over the Thracians then occupying Phocian Daulis—though some say that he was King of Pagae in Megaris—and, having acted as mediator in a boundary dispute for Pandion, King of Athens and father of twins Butes and Erechtcheus; married their sister Procne, who bore him a son, Itys.
b. Unfortunately Tereus, enchanted by the voice of Pandion’s younger sister Philomela, had fallen in love with her; and, a year later concealing Procne in a rustic cabin near his palace at Daulis, he reported her death to Pandion. Pandion, condoling with Tereus, generously offered him Philomela in Procne’s place, and provided Athenian guards as her escort when she went to Daulis for the wedding. The guards Tereus murdered and, when Philomela reached the palace had already forced her to lie with him. Procne soon heard the news, but, as a measure of precaution, Tereus cut out her tongue and confined to the slaves’ quarters, where she could communicate with Philomela only by weaving a secret message into the pattern of a bridal robe intended for her. This ran simply: ‘Procne is among the slaves.’
c. Meanwhile, an oracle had warned Tereus that Itys would die the hand of a blood relative and, suspecting his brother Dryas of murderous plot to seize the throne, struck him down unexpectedly with an axe. The same day, Philomela read the message woven into robe. She hurried to the slaves’ quarters, found one of the rooms, broke down the door, and released Procne, who was chattering unintelligibly and running around in circles. ‘Oh, to be revenged on Tereus, who pretended that you were dead and seduced me!’ wafted Philomela, aghast. Procne, being tongueless, could not reply, but flew out and, seized her son Itys, killed him, gutted him, and then boiled him in a cauldron for Tereus to eat on his return.
d. When Tereus realized what flesh he had been tasting, he grasped the axe with which he had killed Dryas and pursued the sisters as they fled from the palace. He soon overtook them and was on the point of committing a double murder when the gods changed all three into birds; Procne became a swallow; Philomela—a nightingale; Tereus—a hoopoe. And the Phocians say that no swallow dares nest in Daulis and its environs, and no nightingale sings, for fear of Tereus. But swallow, having no tongue, screams and flies around in circles; and the hoopoe flutters in pursuit of her, crying ‘Pou? Pou?’ (where? where?). Meanwhile, the nightingale retreats to Athens, where mourns without cease for Itys, whose death she inadvertently caused singing ‘Itu! Itu!’
e. But some say that Tereus was turned into a hawk.
Erechtheus And Eumolpus
KING Pandion died prematurely of grief when he learned what befallen Procne, Philomela, and Itys. His twin sons shared the in inheritance: Erechtheus becoming King of Athens, while Butes served as priest both to Athene and Poseidon.
b. By his wife Praxithea, Erechtheus had four sons, among the successor, Cecrops; also seven daughters: namely Protogonia, Pandora, Procnis, wife of Cephalus, Creusa, Oreithyia, Chthonia, who married her uncle Butes, and Otionia, the youngest.
c. Now, Poseidon secretly loved Chione, Oreithyia’s daughter to Boreas. She bore him a son, Eumolpus, but threw him into the sea, afraid that Boreas should be angry. Poseidon watched over Eumolpus, and left him up on the shores of Ethiopia, where he was reared in the home of Benthesicyme, his half-sister by the Sea-goddess Amphitrite. When Eumolpus came of age, Benthesicyme married him to one of her daughters; but he fell in love with another of them, and she therefore banished him to Thrace, where he plotted against his protector, Tegyrius, and was forced to seek refuge at Eleusis. Here he mend ways, and became priest of the Mysteries of Demeter and Persephone, into which he subsequently initiated Heracles, at the same time teaching him to sing and play the lyre. With the lyre, Eumolpus had great skill and was also victorious in the flute contest at Pelias’s funeral. His Eleusinian co-priestesses were the daughters of Celeus; and his well-known piety at last earned him the dying forgiveness of Tegyrius, who bequeathed him the throne of Thrace.
d. When war broke out between Athens and Eleusis, Eumolpus brought a large force of Thracians to the Eleusinians’ assistance, claiming the throne of Attica himself in the name of his father Poseidon. The Athenians were greatly alarmed, and when Erechtheus consulted an oracle he was told to sacrifice his youngest daughter Otionia to Athene, if he hoped for victory. Otionia was willingly led to the altar, whereupon her two eldest sisters, Protogonia and Pandora, also killed themselves, having once vowed that if one of them should die because of violence, they would die too.
e. In the ensuing battle, Ion led the Athenians to victory; and Erechtheus struck down Eumolpus as he fled. Poseidon appealed for vengeance to his brother Zeus, who at once destroyed Erechtheus with a thunderbolt; but some say that Poseidon felled him with a trident blow at Macrae, where the earth opened to receive him.
f. By the terms of a peace then concluded, the Eleusinians became subject to the Athenians in everything, except the control of their Mysteries. Eumolpus was succeeded as priest by his younger son Ceryx, whose descendants still enjoy great hereditary privileges at Eleusis.
g. Ion reigned after Erechtheus; and, because of his three daughters’ self-sacrifice, wineless libations are still poured to them today.
OREITHYIA, daughter of Erechtheus, King of Athens, and his wife Praxithea, was one day whirling in a dance beside the river Ilissus, when Boreas, son of Astraeus and Eos, and brother of the South West Winds, carried her off to a rock near the river Ergines and, wrapped in a mantle of dark clouds, he ravished her.
b. Boreas had long loved Oreithyia and repeatedly sued for her hand; but Erechtheus put him off with vain promises until at the end, complaining that he had wasted too much time in words, he resorted to natural violence. Some, however, say that Oreithyia was carrying basket in the annual Thesmophorian procession that winds up slope of the Acropolis to the temple of Athene Polias, when Boreas tucked her beneath his tawny wings and whirled her away, unseen by the surrounding crowd.
c. He took her to the city of the Thracian Cicones, where she became his wife, and bore him twin sons, Calais and Zetes, who grew wings when they reached manhood; also two daughters, namely Chione, who bore Eumolpus to Poseidon, and Cleopatra, who married King Phineus, the victim of the Harpies.
d. Boreas has serpent-tails for feet, and inhabits a cave on Mount Haemus, in the seven recesses of which Ares stables his horses; but he is also at home beside the river Strymon.
e. Once, disguising himself as a dark-maned stallion, he covered twelve of the three thousand mares belonging to Erichthonius, son of Dardanus, which used to graze in the water-meadows beside the river Scamander. Twelve fillies were born from this union; they could race over ripe ears of standing corn without bending them, or over the crests of waves.
f. The Athenians regard Boreas as their brother-in-law and, having once successfully invoked him to destroy King Xerxes’s fleet, they built him a fine temple on the banks of the river Ilissus.
THE Arcadian King Cercyon, son of Hephaestus, had a beautiful daughter, Alope, who was seduced by Poseidon and, without father’s knowledge, bore a son whom she ordered a nurse to expose a mountain. A shepherd found him being suckled by a mare, and took him to the sheep-cotes, where his rich robe attracted great interest, and fellow-shepherd volunteered to rear the boy, but insisted on taking robe too, in proof of his noble birth. The two shepherds began quarrel, and murder would have been done, had their companions not led them before King Cercyon. Cercyon called for the disputed robe and, when it was brought, recognized it as having been cut from a garment belonging to his daughter. The nurse now took fright, and confessed her part in the affair; whereupon Cercyon ordered Alope to be immured, and the child to be exposed again. He was once more suckled by the mare and, this time, found by the second shepherd who, now satisfied as to his royal parentage, carried him to his own cabin and called him Hippothous.
b. When Theseus killed Cercyon, he set Hippothous on the throne of Arcadia; Alope had meanwhile died in prison, and was buried beside the road leading from Eleusis to Megara, near Cercyon’s wrestling ground. But Poseidon transformed her body into a spring, named Alope.
CORONIS, daughter of Phlegyas, King of the Lapiths, Ixion’s brother, lived on the shores of the Thessalian Lake Beobeis, in which she used to wash her feet.
b. Apollo became her lover, and left a crow with snow-white feathers to guard her while he went to Delphi on business. But Coronis had long nursed a secret passion for Ischys, the Arcadian son of Elatus and now admitted him to her couch, though already with child Apollo. Even before the excited crow had set out for Delphi, to report the scandal and be praised for its vigilance, Apollo had divined Coronis’s infidelity, and therefore cursed the crow for not having pecked out Ischys’s eyes when he approached Coronis. The crow was turned black by this curse, and all its descendants have been black ever sin
c. When Apollo complained to his sister Artemis of the insult done to him, she avenged it by shooting a quiverful of arrows at Coronis. Afterwards, gazing at her corpse, Apollo was filled with sudden remorse, but could not now restore her to life. Her spirit had descended to Tartarus, her corpse had been laid on the funeral pyre, the last fumes poured over it, and the fire already lighted, before Apollo recovered his presence of mind; then he motioned to Hermes, who in the light of the flames cut the still living child from Coronis’s womb. It was a boy, whom Apollo named Asclepius, and carried off to the cave of Cheiron the Centaur, where he learned the arts of medicine and chase. As for Ischys, also called Chylus: some say that he was killed Zeus with a thunderbolt, others that Apollo himself shot him.
d. The Epidaurians, however, tell a very different story. They say that Coronis’s father, Phlegyas, who founded the city of that name, where he gathered together all the best warriors of Greece, and lived by raiding, came to Epidaurus to spy out the land and the strength of the people; and that his daughter Coronis who, unknown to him, with child by Apollo, came too. In Apollo’s shrine at Epidaurus, with assistance of Artemis and the Fates, Coronis gave birth to a boy, whom she at once exposed on Mount Titthion, now famous for the medicine virtues of its plants. There, Aresthanas, a goat-herd, noticing that bitch and one of his she-goats were no longer with him, went in search of them, and found them taking turns to suckle a child. He was to lift the child up, when a bright light all about it deterred him. Loth to meddle with a divine mystery, he piously turned away, thus leaving Asclepius to the protection of his father Apollo.
e. Asclepius, say the Epidaurians, learned the art of healing both from Apollo and from Cheiron. He became so skilled in surgery and the use of drugs that he is revered as the founder of medicine. Not only did he heal the sick, but Athene had given him two phials of the Gorgon Medusa’s blood; with what had been drawn from the veins of her left side, he could raise the dead; with what had been drawn from her right side, he could destroy instantly. Others say that Athene and Asclepius divided the blood between them: he used it to save life, but she to destroy life and instigate wars. Athene had previously given two drops of this same blood to Erichthonius, one to kill, the other to cure, and fastened the phials to his serpent body with golden bands.
f. Among those whom Asclepius raised from the dead were Lycurgus, Capaneus, and Tyndareus. It is not known on which occasion Hades complained to Zeus that his subjects were being stolen from him—whether it was after the resurrection of Tyndareus, or of Glaucus, or of Hippolytus, or of Orion; it is certain only that Asclepius was accused of having been bribed with gold, and that both he and his patient were killed by Zeus’s thunderbolt.
g. However, Zeus later restored Asclepius to life; and so fulfilled an indiscreet prophecy made by Cheiron’s daughter Euippe, who had declared that Asclepius would become a god, die, and resume godhead—thus twice renewing his destiny. Asclepius’s image, holding a curative serpent, was set among the stars by Zeus.
h. The Messenians claim that Asclepius was a native of Tricca in Messene; the Arcadians, that he was born at Thelpusa; and the Thessalians, that he was a native of Tricca in Thessaly. The Spartans call him Agnitas, because they have carved his image from a willow-trunk; and the people of Sicyon honour him in the form of a serpent mounted on a mule-cart. At Sicyon the left hand of his image holds the cone of a pistachio-pine; but at Epidaurus it rests on a serpent’s head; in both cases the right hand holds a sceptre.
i. Asclepius was the father of Podaleirius and Machaon, the physicians who attended the Greeks during the siege of Troy; and of the radiant Hygieia. The Latins call him Aesculapius, and the Cretans say that he, not Polyeidus, restored Glaucus, son of Minos, to life; using a certain herb, shown him by a serpent in a tomb.
THE Oracles of Greece and Greater Greece are many; but the eldest is that of Dodonian Zeus. In ages past, two black doves flew from Egyptian Thebes: one to Libyan Ammon, the other to Dodona, and each alighted on an oak-tree, which they proclaimed to be an oracle of Zeus. At Dodona, Zeus’s priestesses listen to the cooing of doves, or to the rustling of oak-leaves, or to the clanking of brazen vessels suspended from the branches. Zeus has another famous oracle at Olympia, where his priests reply to questions after inspecting the entrails of sacrificial victims.
b. The Delphic Oracle first belonged to Mother Earth, who appointed Daphnis as her prophetess; and Daphnis, seated on a tripod, drank in the fumes of prophecy, as Pythian priestess still does. Some say that Mother Earth later resigned her rights to the Titaness Phoebe, or Themis; and that she ceded them to Apollo, who built himself a shrine of laurel-boughs brought from Tempe. But others say that Apollo robbed the oracle from Mother Earth, after killing Python, and that his Hyperborean priests Pagasus and Agyieus established his worship there.
c. At Delphi it is said that the first shrine was made of bees-wax and feathers; the second, of fern-stalks twisted together; the third, of laurel-boughs; that Hephaestus built the fourth of bronze, with golden song-birds perched on the roof, but one day the earth engulfed it; and that the fifth, built of dressed stone, burned down in the year of the fifty-eighth Olympiad, and was replaced by the present shrine.
d. Apollo owns numerous other oracular shrines: such as those in the Lycaeum and on the Acropolis at Argos, both presided over by a priestess. But at Boeotian Ismenium, his oracles are given by priests, after the inspection of entrails; at Clarus, near Colophon, his seer drinks the water of a secret well and pronounces an oracle in verse; while at Telmessus and elsewhere, dreams are interpreted.
e. Demeter’s priestesses give oracles to the sick at Patrae, from a mirror lowered into her well by a rope. At Pharae, in return for a copper coin, the sick who consult Hermes are granted their oracular responses in the first chance words that they hear on leaving the market place.
f. Hera has a venerable oracle near Pagae; and Mother Earth is still consulted at Aegeira in Achaea, which means ‘The Place of Black Poplars’, where her priestess drinks bull’s blood, deadly poison to all other mortals.
g. Besides these, there are many other oracles of heroes, the oracle of Heracles, at Achaean Bura, where the answer is given by a throw of four dice; and numerous oracles of Asclepius, where the sick flock for consultation and for cure, and are told the remedy in their dreams after a fast. The oracles of Theban Amphiaraus and Mallian Amphilochus—with Mopsus, the most infallible extant—follow the Asclepian procedure.
h. Moreover, Pasiphaë has an oracle at Laconian Thalamae, patronized by the Kings of Sparta, where answers are also given in dreams.
i. Some oracles are not so easily consulted as others. For instance, at Lebadeia there is an oracle of Trophonius, son of Erginus the Argonaut, where the suppliant must purify himself several days beforehand, and lodge in a building dedicated to Good Fortune and a certain Good Genius, bathing only in the river Hercyna and sacrificing to Trophonius, to his nurse Demeter Europe, and to other deities. There he feeds on sacred flesh, especially that of a ram which has been sacrificed to the shade of Agamedes, the brother of Trophonius, who helped him to build Apollo’s temple at Delphi.
j. When fit to consult the oracle, the suppliant is led down to the river by two boys, thirteen years of age, and there bathed and anointed. Next, he drinks from a spring called the Water of Lethe, which will help him to forget his past; and also from another, close by, called the Water of Memory, which will help him to remember what he saw and heard. Dressed in country boots and a linen tunic, and with fillets like a sacrificial victim, he then approaches the oracular cave. This resembles a huge bread-baking pot eight yards deep, and descending by a ladder, he finds a narrow opening at the back through which he thrusts his legs, holding in either hand a barley cake mixed with honey. A sudden tug at his ankles, and he is pulled through as if by the swirl of a swift river, and in the darkness a blow falls skull, so that he seems to die, and an invisible speaker then reveals future to him, besides many mysterious secrets. As soon as the has finished, he loses all sense and understanding, and is returned, feet foremost, to the bottom of the chasm, but without honey-cakes; after which he is enthroned on the so-called Chair of Memory and asked to repeat what he has heard. Finally, still in a dizzy condition, he returns to the house of the Good Genius, where he regains his senses and the power to laugh.
k. The invisible speaker is one of the Good Genii, belonging to Golden Age of Cronus, who have descended from the moon to be in charge of oracles and initiatory rites, and act as chasteners, war and saviours everywhere; he consults the ghost of Trophonius in serpent form and gives the required oracle as payment for the suppliant’s honey-cakes.
THE Three Fates or, some say, Io the sister of Phoroneus, invented five vowels of the first alphabet, and the consonants B and T; Palamedes, son of Nauplius, invented the remaining eleven consonants, and Hermes reduced these sounds to characters, using wedge shape, because cranes fly in wedge formation, and carried the system Greece to Egypt. This was the Pelasgian alphabet, which Cadmus brought back to Boeotia, and which Evander of Arcadia, a Pelasgian, introduced into Italy, where his mother Carmenta formed the familiar fifteen characters of the Latin alphabet.
b. Other consonants have since then been added to the Greek alphabet by Simonides of Samos, and Epicharmus of Sicily; and two vowels, long O and short E, by the priests of Apollo, so that his sacred lyre now has one vowel for each of its seven strings.
c. Alpha was the first of the eighteen letters, because alphe means honour, and alphainein is to invent, and because the Alpheius is the most notable of rivers; moreover, Cadmus, though he changed the order of the letters, kept alpha in this place, because aleph, in the Phoenician tongue, means an ox, and because Boeotia is the land of oxen.
SOME say that while Rhea was bearing Zeus, she pressed her fingers into the soil to ease her pangs and up sprang the Dactyls: five females from her left hand, and five males from her right. But it is generally held that they were living on Phrygian Mount Ida long before the birth of Zeus, and some say that the nymph Anchiale bore them in the Dictaean Cave near Oaxus. The male Dactyls were smiths and first discovered iron in near-by Mount Berecynthus; and their sisters, who settled in Samothrace, excited great wonder there by casting magic spells, and taught Orpheus the Goddess’s mysteries: their names are a well-guarded secret.
b. Others say that the males were the Curetes who protected Zeus’s cradle in Crete, and that they afterwards came to Elis and raised a temple to propitiate Cronus. Their names were Heracles, Paeonius, Epimedes, Iasius, and Acesidas. Heracles, having brought wild-olive from the Hyperboreans to Olympia, set his younger brothers to run a race there, and thus the Olympic Games originated. It is also said that he crowned Paeonius, the victor, with a spray of wild-olive; and that, afterwards, they slept in beds made from its green leaves. But the truth is that wild-olive was not used for the victor’s crown until the seventh Olympiad, when the Delphic Oracle had ordered Iphitus to substitute it for the apple-spray hitherto awarded as the prize of victory.
c. Acmon, Damnameneus, and Celmis are titles of the three eldest Dactyls; some say that Celmis was turned to iron as a punishment for insulting Rhea.
THE nine dog-headed, flipper-handed Telchines, Children of the Sea, originated in Rhodes, where they founded the cities of Cameirus, Ialysus, and Lindus; and migrating thence to Crete, became its first inhabitants. Rhea entrusted the infant Poseidon to their care, and they forged his trident but, long before this, had made for Cronus his toothed sickle with which he castrated his father Uranus; and moreover, the first to carve images of the gods.
b. Yet Zeus resolved to destroy them by a flood, because they have been interfering with the weather, raising magic mists and bli… crops by means of sulphur and Stygian water. Warned by Artemis they all fled overseas: some to Boeotia, where they built the temple of Athene at Teumessus; some to Sicyon, some to Lycia, or some to Orchomenus, where they were the hounds that tore Actaeon to pieces. But Zeus destroyed the Teumessian Telchines with a flood; Apollo disguised as a wolf, destroyed the Lycian ones, though they tried to placate him with a new temple; and they are no longer to be at Orchomenus. Rumour has it that some are still living in Sicyon.
THE filthy demons called Empusae, children of Hecate, are ass-haunched and wear brazen slippers—unless, as some declare, each has one ass’s leg and one brazen leg. Their habit is to frighten travellers, but they may be routed by insulting words, at the sound of which they flee shrieking. Empusae disguise themselves in the forms of bitches, cows, or beautiful maidens and, in the latter shape, they lie with men by night, or at the time of midday sleep, sucking their vital forces until they die.
1. Only tantalizing fragments of this pre—Hellenic myth survive in Greek literature, the largest being Apollonius Rhodius’s Agronautica and Tzetzes but it is implicit in the Orphic Mysteries, and can be restored, as above, from the Berossian Fragment and the Phoenician cosmogonies quoted by Philostratus and Damascius; from the Canaanitish elements in the Hebrew Creation story; from Hyginus (Fabula); from the Boeotian legend of the dragon’s teeth; and from early ritual art. That all Pelasgians were born from Ophion is suggested by their common sacrifice, the Peloria (Athenaeus), Ophion having been a Pelor, or ‘prodigious serpent’. In this archaic religious system there were, as yet, neither gods nor priests, but only a universal goddess and her priestesses, woman being the dominant sex and man her frightened victim. Fatherhood was not honoured, conception being attributed to the wind, the eating of beans, or the accidental swallowing of an insect; inheritance was matrilineal and snakes were regarded as incarnations of the dead. Eurynome (‘wide wandering’) was the goddess’s title as the visible moon; her Sumerian name was Iahu (‘exalted dove’), a title which later passed to Jehovah as the Creator. It was as a dove that Marduk symbolically sliced her in two at the Babylonian Spring Festival, when he inaugurated the new world order.
2. Ophion, or Boreas, is the serpent demiurge of Hebrew and Egyptian myth—in early Mediterranean art, the Goddess is constantly shown in his company. The earth—born Pelasgians, whose claim seems to have been that they sprang from Ophion’s teeth, were originally perhaps the Neolithic ‘Painted Ware’ people; they reached the mainland of Greece from Palestine about 3500 BC, and the early Hellads — immigrants from Asia Minor by way of the Cyclades — found them in occupation of the Peloponnese seven hundred years later. But ‘Pelasgians’ became loosely applied to all pre—Hellenic inhabitants of Greece. Thus Euripides (quoted by Strabo) records that the Pelasgians adopted the name ‘Danaids’ on the coming to Argos of Danaus and his fifty daughters. Strictures on their licentious conduct (Herodotus) refer probably to the pre—Hellenic custom of erotic orgies. Strabo says in the same passage that those who lived near Athens were known as Pelargi (‘storks’); perhaps this was their totem bird.
3. The Titans (‘lords’) and Titanesses had their counterparts in early Babylonian and Palestinian astrology, where they were deities ruling the seven days of the sacred planetary week; and may have been introduced by the Canaanite, or Hittite, colony which settled the Isthmus of Corinth early in the second millennium BC, or even by the Early Hellads. But when the Titan cult was abolished in Greece, and the seven—day week ceased to figure in the official calendar, their number was quoted as twelve by some authors, probably to make them correspond with the signs of the Zodiac. Hesiod, Apollodorus, Stephanus of Byzantium, Pausanias, and others give inconsistent lists of their names. In Babylonian myth the planetary rulers of the week, namely Samas, Sin, Nergal, Bel, Beltis, and Ninib, were all male, except Beltis, the Love—goddess; but in the Germanic week, which the Celts had borrowed from the Eastern Mediterranean, Sunday, Tuesday, and Friday were ruled by Titanesses, as opposed to Titans. To judge from the divine status of Aeolus’s paired—off daughters and sons, and the myth of Niobe, it was decided, when the system first reached pre—Hellenic Greece from Palestine, to pair a Titaness with each Titan, as a means of safeguarding the goddess’s interests. But before long the fourteen were reduced to a mixed company of seven. The planetary powers were as follows: Sun for illumination; Moon for enchantment; Mars for growth; Mercury for wisdom; Jupiter for law; Venus for love; Saturn for peace. Classical Greek astrologers conformed with the Babylonians, and awarded the planets to Helius, Selene, Ares, Hermes (or Apollo), Zeus, Aphrodite, Cronus—whose Latin equivalents, given above, still name the French, Italian, and Spanish weeks.
4. In the end, mythically speaking, Zeus swallowed the Titans, including his earlier self — since the Jews of Jerusalem worshipped a transcendent God, composed of all the planetary powers of the week: a theory symbolized in the seven—branched candlestick, and in the Seven Pillars of Wisdom. The seven planetary pillars set up near the Horse’s Tomb at Sparta were said by Pausanias to be adorned in ancient fashion, and may have been connected with the Egyptian rites introduced by the Pelasgians. Whether the Jews borrowed the theory from the Egyptians, or contrariwise, is uncertain; but the so—called Heliopolitan Zeus, whom A. B. Cook discusses in his Zeus, was Egyptian in character, and bore busts of the seven planetary powers as frontal ornaments on his body sheath; usually, also, busts of the remaining Olympians as rear ornaments. One bronze statuette of this god was found at Tortosa in Spain, another at Byblos in Phoenicia; and a marble stele from Marseilles displays six planetary busts and one full—length figure of Hermes — who is also given greatest prominence in the statuettes — presumably as the inventor of astronomy. At Rome, Jupiter was similarly claimed to be a transcendent god by Quintus Valetins Soranus, though the week was not observed there, as it was at Marseilles, Byblos, and (probably) Tortosa. But planetary powers were never allowed to influence the official Olympian cult, being regarded as un—Greek (Herodotus), and therefore unpatriotic: Aristophanes (Peace) makes Trygasus say that the Moon and ‘that old villain the Sun’ are hatching a plot to herray Greece into the hands of the Persian barbarians.
5. Pausanias’s statement that Pelasgus was the first of men records the continuance of a Palaeolithic culture in Arcadia until Classical times.
1. Homer’s myth is a version of the Pelasgian creation story, since Tethys reigned over the sea like Eurynome, and Oceanus girdled the Universe like Ophion.
2. The Orphic myth is another version, but influenced by a mystical doctrine of love (Eros) and theories about the proper relation of the sexes. Night’s silver egg means the moon, silver being the lunar metal. As Ericepaius (‘feeder upon heather’), the love—god Phanes (‘revealer’) is a loudly—buzzing celestial bee, son of the Great Goddess. The beehive was studied as an ideal republic, and confirmed the myth of the Golden Age, when honey dropped from the trees. Rhea’s brazen drum was beaten to prevent bees from swarming in the wrong place, and to ward off evil influences, like the bull—roarers used in the Mysteries. As Phaëthon Protogenus (‘first—born shiner’), Phanes is the Sun, which the Orphics made a symbol of illumination, and his four heads correspond with the symbolic beasts of the four seasons. According to Macrobius, the Oracle of Colophon identified this Phanes with the transcendent god Iao: Zeus (ram), Spring; Helius (lion), Summer; Hades (snake), Winter; Dionysus (bull), New Year. Night’s sceptre passed to Uranus with the advent of patriarchalism.
1. This patriarchal myth of Uranus gained official acceptance under the Olympian religious system. Uranus, whose name came to mean ‘the sky’, seems to have won his position as First Father by being identified with the pastoral god Varuna, one of the Aryan male trinity; but his Greek name is a masculine form of Ur-ana (‘queen of the mountains’, ‘queen of summer’, ‘queen of the winds’, or ‘queen of wild oxen’) — the goddess in her orgiastic midsummer aspect. Uranus’s marriage to Mother Earth records an early Hellenic invasion of Northern Greece, which allowed Varuna’s people to claim that he had fathered the native tribes he found there, though acknowledging him to be Mother Earth’s son. An emendation to the myth, recorded by Apollodorus, is that Earth and Sky parted in deadly strife and were then reunited in love: this is mentioned by Euripides (Melanippe the Wise) and Apollonius Rhodius (Argonaution). The deadly strife must refer to the clash between the patriarchal and matriarchal principles which the Hellenic invasions caused. Gyges (‘ earth—born’) has another form, gigas (‘giant’), and giants are associated in myth with the mountains of Northern Greece. Briareus (‘strong’) was also called Aegaeon (Iliad), and his people may therefore be the Libyo—Thracians, whose Goat—goddess Aegis gave her name to the Aegean Sea. Cottus was the eponymous (name—giving) ancestor of the Cottians who worshipped the orgiastic Cotytto, and spread her worship from Thrace throughout North—western Europe. These tribes are described as ‘hundred—handed’, perhaps because their priestesses were organized in colleges of fifty, like the Danaids and Nereids; perhaps because the men were organized in war—bands of one hundred, like the early Romans.
2. The Cyclopes seem to have been a guild of Early Helladic bronze—smiths. Cyclops means ‘ring—eyed’, and they are likely to have been tattooed with concentric rings on the forehead, in honour of the sun, the source of their furnace fires; the Thracians continued to tattoo themselves until Classical times. Concentric circles are part of the mystery of smith—craft: in order to beat out bowls, helmets, or ritual masks, the smith would guide himself with such circles, described by compass around the centre of the flat disk on which he was working. The Cyclopes were one—eyed also in the sense that smiths often shade one eye with a patch against flying sparks. Later, their identity was forgotten and the mythographers fancifully placed their ghosts in the caverns of Aetna, to explain the fire and smoke issuing from its crater. A close cultural connexion existed between Thrace, Crete, and Lycia; the Cyclopes will have been at home in all these countries. Early Helladic culture also spread to Sicily; but it may well be (as Samuel Butler first suggested) that the Sicilian composition of the Odyssey explains the Cyclopes’ presence there. The names Brontes, Steropes, and Arges (‘thunder’, ‘lightning’, and ‘brightness’) are late inventions.
3. Garamas is the eponymous ancestor of the Libyan Garamantians who occupied the Oasis of Djado, south of the Fezzan, and were conquered by the Roman General Balbus in 19 BC. They are said to have been of Cushite—Berber stock, and in the second century AD were subdued by the matrilineal Lemta Berbers. They later fused with Negro aborigines on the south bank of the Upper Niger and adopted their language. They survive today in a single village under the name of Koromantse. Garamant is derived from the words gara, man, and te, meaning ‘Gara’s state people’. Gara seems to be the Goddess Ker, or Q’re, or Car, who gave her name to the Carians, among other people, and was associated with apiculture. Esculent acorns, a staple food of the ancient world before the introduction of corn, grew in Libya; and the Garamantian settlement of Ammon was joined with the Northern Greek settlement of Dodona in a religious league which, according to Sir Flinders Petrie, may have originated as early as the third millennium BC. Both places had an ancient oak—oracle. Herodotus describes the Garamantians as a peaceable but very powerful people, who cultivate the date—palm, grow corn, and herd cattle.
1. In Hesiod’s Theogony — on which the first of these philosophical myths is based — the list of abstractions is confused by the Nereids, the Titans, and the Giants, whom he feels bound to include. Both the Three Fates and the Three Hesperides are the Triple Moon—goddess in her death aspect.
2. The second myth, found only in Ovid, was borrowed by the later Greeks from the Babylonian Gilgamesh epic, the introduction to which records the goddess Aruru’s particular creation of the first man, Eabani, from a piece of clay; but, although Zeus had been the Universal Lord for many centuries, the mythographers were forced to admit that the Creator of all things might possibly have been a Creatrix. The Jews, as inheritors of the ‘Pelasgian’, or Canaanitish, creation myth, had felt the same embarrassment: in the Genesis account, a female ‘Spirit of the Lord’ broods on the face of the waters, though she does not lay the world egg; and Eve, ‘ the Mother of All Living ‘, is ordered to bruise the Serpent’s head, though he is not destined to go down to the Pit until the end of the world.
3. Similarly, in the Talmudic version of the Creation, the archangel Michael— Prometheus’s counterpart— forms Adam from dust at the order, not of the Mother of All Living, but of Jehovah. Jehovah then breathes life into him and gives him Eve who, like Pandora, brings mischief on mankind.
4. Greek philosophers distinguished Promethean man from the imperfect earth—born creation, part of which was destroyed by Zeus, and the rest washed away in the Deucalionian Flood. Much the same distinction is found in Genesis VI. 2—4 between the ‘sons of God’ and the ‘daughters of men’, whom they married.
5. The Gilgamesh tablets are late and equivocal; there the ‘Bright Mother of the Hollow’ is credited with having formed everything — ‘Aruru’ is only one of this goddess’s many titles— and the principal theme is a revolt against her matriarchal order, described as one of utter confusion, by the gods of the new patriarchal order. Marduk, the Babylonian city—god, eventually defeats the goddess in the person of Tiamat the Sea—serpent; and it is then brazenly announced that he, not anyone else, created herbs, lands, rivers, beasts, birds, and mankind. This Marduk was an upstart godling whose claim to have defeated Tiamat and created the world had previously been made by the god Bel— Bel being a masculine form of Belili, the Sumerian Mother—goddess. The transition from matriarchy to patriarchy seems to have come about in Mesopotamia, as elsewhere, through the revolt of the Queen’s consort to whom she had deputed executive power by allowing him to adopt her name, robes, and sacred instruments.
1. Though the myth of the Golden Age derives eventually from a tradition of tribal—subservience to the Bee—goddess, the savagery of her reign in pre—agricultural times had been forgotten by Hesiod’s day, and all that remained was an idealistic conviction that men had once lived in harmony together like bees. Hesiod was a small farmer, and the hard life he lived made him morose and pessimistic. The myth of the silver race also records matriarchal conditions — such as those surviving in Classical times among the Picts, the Moesynoechians of the Black Sea, and some tribes in the Baleares, Galicia, and the Gulf of Sirte — under which men were still the despised sex, though agriculture had been introduced and wars were infrequent. Silver is the metal of the Moon—goddess. The third race were the earliest Hellenic invaders: Bronze Age herdsmen, who adopted the ash—tree cult of the Goddess and her son Poseidon. The fourth race were the warrior—kings of the Mycenaean Age. The fifth were the Dorians of the twelfth century BC, who used iron weapons and destroyed the Mycenaean civilization. Alalcomeneus (‘guardian’) is a fictitious character, a masculine form of Alalcomeneïs, Athene’s title (Iliad) as the guardian of Boeotia. He serves the patriarchal dogma that no woman, even a goddess, can be wise without male instruction, and that the Moon—goddess and the Moon itself were late creations of Zeus.
1. Hesiod, who records this myth, was a Cadmeian, and the Cadmeians came from Asia Minor, probably on the collapse of the Hittite Empire, bringing with them the story of Uranus’s castration. It is known, however, that the myth was not of Hittite composition, since an earlier Hurrian (Horite) version has been discovered. Hesiod’s version may reflect an alliance between the various pre—Hellenic settlers in Southern and Central Greece, whose dominant tribes favoured the Titan cult, against the early Hellenic invaders from the north. Their war was successful, but they thereupon claimed suzerainty over the northern natives, whom they had freed. The castration of Uranus is not necessarily metaphorical if some of the victors had originated in East Africa where, to this day, Galla warriors carry a miniature sickle into battle to castrate their enemies; there are close affinities between East African religious rites and those of early Greece.
2. The later Greeks read ‘Cronus’ as Chronos, ‘Father Time’ with his relentless sickle. But he is pictured in the company of a crow, like Apollo, Asclepius, Saturn, and the early British god Bran; and cronos probably means ‘crow’, like the Latin cornix and the Greek corone. The crow was an oracular bird, supposed to house the soul of a sacred king after his sacrifice.
3. Here the three Erinnyes, or Furies, who sprang from the drops of Uranus’s blood, are the Triple—goddess herself; that is to say, during the king’s sacrifice, designed to fructify the cornfields and orchards, her priestesses will have worn menacing Gorgon masks to frighten away profane visitors. His genitals seem to have been thrown into the sea, to encourage fish to breed. The vengeful Erinnyes are understood by the mythographer as warning Zeus not to emasculate Cronus with the same sickle; but it was their original function to avenge injuries inflicted only on a mother, or a suppliant who claimed the protection of the Hearth—goddess, not on a father.
4. The ash—nymphs are the Three Furies in more gracious mood: the sacred king was dedicated to the ash—tree, originally used in rain—making ceremonies. In Scandinavia it became the tree of universal magic; the Three Norns, or Fates, dispensed justice under an ash which Odin, on claiming the fatherhood of mankind, made his magical steed. Women must have been the first rain—makers in Greece as in Libya.
5. Neolithic sickles of bone, toothed with flint or obsidian, seem to have continued in ritual use long after their suppression as agricultural instruments by sickles of bronze and iron.
6. The Hittites make Kumarbi (Cronus) bite off the genitals of the Sky—god Anu (Uranus), swallow some of the seed, and spit out the rest on Mount Kansura where it grows into a goddess; the God of Love thus conceived by him is cut from his side by Anu’s brother Ea. These two births have been combined by the Greeks into a tale of how Aphrodite rose from a sea impregnated by Uranus’s severed genitals. Kumarbi is subsequently delivered of another child drawn from his thigh — as Dionysus was reborn from Zeus — who rides a storm—chariot drawn by a bull, and comes to Anu’s help. The ‘knife that separated the earth from the sky’ occurs in the same story, as the weapon with which Kumarbi’s son, the earth—born giant Ullikummi, is destroyed.
1. Rhea, paired with Cronus as Titaness of the seventh day, may be equated with Dione, or Diana, the Triple—goddess of the Dove and Oak cult. The bill—hook carried by Saturn, Cronus’s Latin counterpart, was shaped like a crow’s bill and apparently used in the seventh month of the sacred thirteen—month year to emasculate the oak by lopping off the mistletoe, just as a ritual sickle was used to reap the first ear of corn. This gave the signal for the sacred Zeus—king’s sacrifice; and at Athens, Cronus, who shared a temple with Rhea, was worshipped as the Barley—god Sabazius, annually cut down in the cornfield and bewailed like Osiris or Lityerses or Maneros. But, by the times to which these myths refer, kings had been permitted to prolong their reigns to a Great Year of one hundred lunations, and offer annual boy victims in their stead; hence Cronus is pictured as eating his own sons to avoid dethronement. Porphyry (On Abstinence) records that the Cretan Curetes used to offer child sacrifices to Cronus in ancient times.
2. In Crete a kid was early substituted for a human victim; in Thrace, a bull—calf; among the Aeolian worshippers of Poseidon, a foal; but in backward districts of Arcadia boys were still sacrificially eaten even in the Christian era. It is not clear whether the Elean ritual was cannibalistic, or whether, Cronus being a Crow—Titan, sacred crows fed on the slaughtered victim.
3. Amaltheia’s name, ‘tender’, shows her to have been a maiden—goddess; Io was an orgiastic nymph—goddess; Adrasteia means ‘the inescapable One’, the oracular Crone of autumn. Together they formed the usual Moon—triad. The later Greeks identified Adrasteia with the pastoral goddess Nemesis, of the rain—making ash—tree, who had become a goddess of vengeance. Io was pictured at Argos as a white cow in heat — some Cretan coins from Praesus show Zeus suckled by her — but Amaltheia, who lived on ‘Goat Hill’, was always a she—goat; and Melisseus (‘honey—man’), Adrasteia and Io’s reputed father, is really their mother — Melissa, the goddess as Queen—bee, who annually killed her male consort. Diodorus Siculus and Callimachus (Hymn to Zeus) both make bees feed the infant Zeus. But his foster—mother is sometimes also pictured as a sow, because that was one of the Crone—goddesses’s emblems; and on Cydonian coins she is a bitch, like the one that suckled Neleus. The she—bears are Artemis’s beasts — the Curetes attended her holocausts — and Zeus as serpent is Zeus Ctesius, protector of store—houses, because snakes got rid of mice.
4. The Curetes were the sacred king’s armed companions, whose weapon—dashing was intended to drive off evil spirits during ritual performances. Their name, understood by the later Greeks as ‘young men who have shaved their hair’, probably meant ‘devotees of Ker, or Car’, a widespread title of the Triple—goddess. Heracles won his cornucopia from the Achelous bull, and the enormous size of the Cretan wild—goat’s horns have led mythographers unacquainted with Crete to give Amaltheia an anomalous cow’s horn.
5. Invading Hellenes seem to have offered friendship to the pre—Hellenic people of the Titan—cult, but gradually detached their subject—allies from them, and overrun the Peloponnese. Zeus’s victory in alliance with the Hundred—handed Ones over the Titans of Thessaly is said by Thallus, the first—century historian, quoted by Tatian in his Address to the Greeks, to have taken place ‘322 years before the siege of Troy’: that is to say 1505 BC, a plausible date for an extension of Hellenic power in Thessaly. The bestowal of sovereignty on Zeus recalls a similar event in the Babylonian Creation Epic, when Marduk was empowered to fight Tiamat by his elders Lahmu and Lahamu.
6. The brotherhood of Hades, Poseidon, and Zeus recalls that of the Vedic male trinity — Mitra, Varuna, and Indra — who appear in a Hittite treaty dated to about 1380 BC — but in this myth they seem to represent three successive Hellenic invasions, commonly known as Ionian, Aeolian, and Achaean. The pre—Hellenic worshippers of the Mother—goddess assimilated the Ionians, who became children of Io; tamed the Aeolians; but were overwhelmed by the Achaeans. Early Hellenic chieftains who became sacred kings of the oak and ash cults, took the titles ‘Zeus’ and ‘Poseidon’, and were obliged to die at the end of their set reigns. Both these trees tend to attract lightning, and therefore figure in popular rain—making and fire—making ceremonies throughout Europe.
7. The victory of the Achaeans ended the tradition of royal sacrifices. They ranked Zeus and Poseidon as immortals; picturing both as armed with the thunderbolt — a flint double—axe, once wielded by Rhea, and in the Minoan and Mycenaean religions withheld from male use. Later, Poseidon’s thunderbolt was converted into a three—pronged fish—spear, his chief devotees having turned seafarers; whereas Zeus retained his as a symbol of supreme sovereignty. Poseidon’s name, which was sometimes spelt Potidan, may have been borrowed from that of his goddess—mother, after whom the city Potidaea was called: ‘the water—goddess of Ida’ — Ida meaning any wooded mountain. That the Hundred—handed Ones guarded the Titans in the Far West may mean that the Pelasgians, among whose remnants were the Centaurs of Magnesia — centaur is perhaps cognate with the Latin centuria, ‘a war—band of one hundred’ — did not abandon their Titan cult, and continued to believe in a Far Western Paradise, and in Atlas’s support of the firmament.
8. Rhea’s name is probably a variant of Era, ‘earth’; her chief bird was the dove, her chief beast the mountain—lion. Demeter’s name means ‘Barley—mother’; Hestia is the goddess of the domestic hearth. The stone at Delphi, used in rain—making ceremonies, seems to have been a large meteorite.
9. Dicte and Mount Lycaeum were ancient seats of Zeus worship. A fire sacrifice was probably offered on Mount Lycaeum, when no creature cast a shadow — that is to say, at noon on midsummer day; but Pausanias adds that though in Ethiopia while the sun is in Cancer men do not throw shadows, this is invariably the case on Mount Lycaeum. He may be quibbling: nobody who trespassed in this precinct was allowed to live (Aratus: Phenomena), and it was well known that the dead cast no shadows (Plutarch: Greek Questions). The cave of Psychro, usually regarded as the Dictacan Cave, is wrongly sited to be the real one, which has not yet been discovered. Omphalion (‘little navel’) suggests the site of an oracle.
10. Pan’s sudden shout which terrified the Titans became proverbial and has given the word ‘panic’ to the English language.
1. Plato identified Athene, patroness of Athens, with the Libyan goddess Neith, who belonged to an epoch when fatherhood was not recognized. Neith had a temple at Sais, where Solon was treated well merely because he was an Athenian (Plato: Timaeus). Virgin—priestesses of Neith engaged annually in armed combat (Herodotus), apparently for the position of High—priestess. Apollodorus’s account of the fight between Athene and Pallas is a late patriarchal version: he says that Athene, born of Zeus and brought up by the River—god Triton, accidentally killed her foster—sister Pallas, the River Triton’s daughter, because Zeus interposed his aegis when Pallas was about to strike Athene, and so distracted her attention. The aegis, however, a magical goat—skin bag containing a serpent and protected by a Gorgon mask, was Athene’s long before Zeus claimed to be her father. Goat—skin aprons were the habitual costume of Libyan girls, and Pallas merely means ‘maiden’, or ‘youth’. Herodotus writes: ‘Athene’s garments and aegis were borrowed by the Greeks from the Libyan women, who are dressed in exactly the same way, except that their leather garments are fringed with thongs, not serpents.’ Ethiopian girls still wear this costume, which is sometimes ornamented with cowries, a yonic symbol. Herodotus adds here that the loud cries of triumph, ololu, ololu, uttered in honour of Athene above (Iliad) were of Libyan origin. Tritone means “the third queen”: that is, the eldest member of the triad — mother of the maiden who fought Pallas and of the nymph into which she grew — just as Core—Persephone was Demeter’s daughter.
2. Pottery finds suggest a Libyan immigration into Crete as early as 4000 BC; and a large number of goddess-worshipping Libyan refugees from the Western Delta seem to have arrived there when Upper and Lower Egypt were forcibly united under the First Dynasty about the year 3000 BC. The First Minoan Age began soon afterwards, and Cretan culture spread to Thrace and Early Helladic Greece.
3. Among other mythological personages named Pallas was the Titan who married the River Styx and fathered on her Zelus (‘zeal’), Cratus (‘strength’), Bia (‘force’), and Nice (‘victory’) (Hesiod: Theogony and 383); he was perhaps an allegory of the Pelopian dolphin sacred to the Moon—goddess. Homer calls another Pallas ‘the father of the moon’ (Homeric Hymn to Hermes). A third begot the fifty Pallantids, Theseus’s enemies, who seem to have been originally fighting priestesses of Athene. A fourth was described as Athene’s father.
1. J. E. Harrison rightly described the story of Athene’s birth from Zeus’s head as ‘a desperate theological expedient to rid her of her matriarchal conditions.’ It is also a dogmatic insistence on wisdom as a male prerogative; hitherto the goddess alone had been wise. Hesiod has, in fact, managed to reconcile three conflicting views in his story: Athene, the Athenians’ city—goddess, was the parthenogenous daughter of the immortal Metis, Titaness of the fourth day and of the planet Mercury, who presided over all wisdom and knowledge. Zeus swallowed Metis, but did not thereby lose wisdom (i.e. the Achaeans suppressed the Titan cult, and ascribed all wisdom to their god Zeus). Athene was the daughter of Zeus (i.e. the Achaeans insisted that the Athenians must acknowledge Zeus’s patriarchal overlordship). He has borrowed the mechanism of his myth from analogous examples: Zeus pursuing Nemesis; Cronus swallowing his sons and daughters; Dionysus’s rebirth from Zeus’s thigh; and the opening of Mother Earth’s head by two men with axes, apparently in order to release Core —as shown, for instance, on a black—figured oil—jar in the Bibliothèque Nationale at Paris. Thereafter, Athene is Zeus’s obedient mouthpiece, and deliberately suppresses her antecedents. She employs priests, not priestesses.
2. Pallas, meaning ‘maiden’, is an inappropriate name for the winged giant whose attempt on Athene’s chastity is probably deduced from a picture of her ritual marriage, as Athene Laphria, to a goat—king after an armed contest with her rival. This Libyan custom of goat—marriage spread to Northern Europe as part of the May Eve merrymakings. The Akan, a Libyan people, once rayed their kings.
3. Athene’s repudiation of Poseidon’s fatherhood concerns an early change in the overlordship of the city of Athens.
4. The myth of Itonus (‘willow—man’) represents a claim by the Itonians that they worshipped Athene even before the Athenians did; and his name shows that she had a willow cult in Phthiotis — like that of her counterpart, the goddess Anatha, at Jerusalem until Jehovah’s priests ousted her and claimed the rain—making willow as his tree at the Feast of Tabernacles.
5. It will have been death for a man to remove an aegis — the goat—skin chastity—tunic worn by Libyan girls— without the owner’s consent; hence the prophylactic Gorgon mask set above it, and the serpent concealed in the leather pouch, or bag. But since Athene’s aegis is described as a shield, I suggest in The White Goddess that it was a bag——cover for a sacred disk, like the one which contained Palamedes’s alphabetical secret, and which he is said to have invented. Cyprian figurines holding disks of the same proportionate size as the famous Phaestos one, which is spirally marked with a sacred legend, are held by Professor Richter to anticipate Athene and her aegis. The heroic shields so carefully described by Homer and Hesiod seem to have borne pictographs engraved on a spiral band.
6. Iodama, probably meaning ‘heifer calf of Io’, will have been an antique stone image of the Moon—goddess, and the story of her petrification is a warning to inquisitive girls against violating the Mysteries.
7. It would be a mistake to think of Athene as solely or predominantly the goddess of Athens. Several ancient acropolises were sacred to her, including Argos (Pausanias), Sparta (ibid.), Troy (Iliad), Smyrna (Strabo), Epidaurus (Pausanias), Troezen (Pausanias), and Pheneus (Pausanias). All these are pre—Hellenic sites.
1. This myth seems to be based on the custom of weaving family and clan marks into a newly—born child’s swaddling bands, and so allotting him his place in society; but the Moerae, or Three Fates, are the Triple Moon—goddess— hence their white robes, and the linen thread which is sacred to her as Isis. Clotho is the ‘spinner’, Lachesis the ‘measurer’, Atropos is ‘she who cannot be turned, or avoided ‘. Moera means ‘a share’ or ‘a phase’, and the moon has three phases and three persons: the new moon, the Maiden—goddess of the spring, the first period of the year; the full moon, the Nymph—goddess of the summer, the second period; and the old moon, the Crone—goddess of autumn, the last period.
2. Zeus called himself ‘The Leader of the Fates’ when he assumed supreme sovereignty and the prerogative of measuring man’s life; hence, probably, the disappearance of Lachesis, ‘the measurer’, at Delphi. But his claim to be their father was not taken seriously by Aeschylus, Herodotus, or Plato.
3. The Athenians called Aphrodite Urania ‘the eldest of the Fates’ because she was the Nymph—goddess, to whom the sacred king had, in ancient times, been sacrificed at the summer solstice. ‘Urania’ means ‘queen of the mountains’.
1. Aphrodite (‘foam—born’) is the same wide—ruling goddess who rose from Chaos and danced on the sea, and who was worshipped in Syria and Palestine as Ishtar, or Ashtaroth. Her most famous centre of worship was Paphos, where the original white aniconic image of the goddess is still shown in the ruins of a grandiose Roman temple; there every spring her priestess bathed in the sea, and rose again renewed.
2. She is called daughter of Dione, because Dione was the goddess of the oak—tree, in which the amorous dove nested. Zeus claimed to be her father after seizing Dione’s oracle at Dodona, and Dione therefore became her mother. ‘Tethys’ and ‘Thetis’ are names of the goddess as Creatrix (formed, like ‘Themis’ and ‘Theseus’, from tithenai, ‘to dispose’ or ‘to order’), and as Sea—goddess, since life began in the sea. Doves and sparrows were noted for their lechery; and sea ford is still regarded as aphrodisiac throughout the Mediterranean.
3. Cythera was an important centre of Cretan trade with the Peloponnese, and it will have been from here that her worship first entered Greece. The Cretan goddess had close associations with the sea. Shells carpeted the floor of her palace sanctuary at Cnossus; she is shown on a gem from the Idean Cave blowing a triton—shell, with a sea—anemone lying beside her altar; the sea—urchin and cuttle—fish were sacred to her. A triton—shell was found in her early sanctuary at Phaestus, and many more in late Minoan tombs, some of these being terracotta replicas.
1. Hera’s name, usually taken to be a Greek word for ‘lady’, may represent an original Herwa (‘Protectress’). She is the pre—Hellenic Great Goddess. Samos and Argos were the chief seats of her worship in Greece, but the Arcadians claimed that their cult was the earliest, and made it contemporary with their earth—born ancestor Pelasgus (‘ancient’). Hera’s forced marriage to Zeus commemorates conquests of Crete and Mycenaean — that is to say Cretanized—Greece, and the overthrow of her supremacy in both countries. He probably came to her disguised as a bedraggled cuckoo, in the sense that certain Hellenes who came to Crete as fugitives accepted employment in the royal guard, made a palace conspiracy and seized the kingdom. Cnossus was twice sacked, apparently by Hellenes: about 1700 BC, and about 1400 BC; and Mycenae fell to the Achaeans a century later. The God Indra in the Ramayana had similarly wooed a nymph in cuckoo disguise; and Zeus now borrowed Hera’s sceptre, which was surmounted with the cuckoo. Gold—leaf figurines of a naked Argive goddess holding cuckoos have been found at Mycenae; and cuckoos perch on a gold—leaf model temple from the same site. In the well—known Cretan sarcophagus from Hagia Triada a cuckoo perches on a double—axe.
2. Hebe, the goddess as child, was made cup—bearer to the gods in the Olympian cult. She eventually married Heracles, after Ganymedes had usurped her office. ‘Hephaestus’ seems to have been a title of the sacred king as solar demi—god; ‘Ares’, a title of his war—chief, or tanist, whose emblem was the wild boar. Both became divine names when the Olympian cult was established and they were chosen to fill the roles, respectively, of War—god and Smith—god. The ‘certain flower’ is likely to have been the may—blossom: Ovid makes the goddess Flora — with whose worship the may—blossom was associated — point it out to Hera. The may, or whitethorn, is connected with miraculous conception in popular European myth; in Celtic literature its ‘sister’ is the blackthorn, a symbol of Strife — Ares’s twin, Eris.
3. Talos, the smith, was a Cretan hero born to Daedalus’s sister Perdix (‘partridge’), with whom the mythographer is identifying Hera. Partridges, sacred to the Great Goddess, figured in the spring equinox orgies of the Eastern Mediterranean, when a hobbling dance was performed in imitation of cock—partridges. The hens were said by Aristotle, Pliny, and Aelian to conceive merely by hearing the cock’s voice. Hobbling Hephaestus and Talos seem to be the same parthenogenous character; and both were cast down from a height by angry rivals — originally in honour of their goddess—mother.
4. In Argos, Hera’s famous statue was seated on a throne of gold and ivory; the story of her imprisonment in a chair may have arisen from the Greek custom of framing divine statues to their thrones ‘to prevent escape’. By losing an ancient statue of its god or goddess, a city might forfeit divine protection, and the Romans, therefore, made a practice of what was politely called ‘enticing’ gods to Rome— which by Imperial times had become a jackdaw’s nest of stolen images. ‘The Seasons were her nurses’ is one way of saying that Hera was a goddess of the calendar year. Hence the spring cuckoo on her sceptre, and the ripe pomegranate of late autumn, which she carried in her left hand to symbolize the death of the year.
5. A hero, as the word indicates, was a sacred king who had been sacrificed to Hera, whose body was safely under the earth, and whose soul had gone to enjoy her paradise at the back of the North Wind. His golden apples, in Greek and Celtic myth, were passports to this paradise.
6. The annual bath with which Hera renewed her virginity was also taken by Aphrodite at Paphos; it seems to have been the purification ceremony prescribed to a Moon—priestess after the murder of her lover, the sacred king. Hera, being the goddess of the vegetative year, spring, summer, and autumn (also symbolized by the new, full, and old moon) was worshipped at Stymphalus as Child, Bride, and Widow (Pausanias).
7. The wedding—night on Samos lasted for three hundred years: perhaps because the Samian sacred year, like the Etruscan one, consisted of ten thirty—day months only: with January and February omitted (Macrobius). Each day was lengthened to a year. But the mythographers may here be hinting that it took the Hellenes three hundred years before they forced monogamy on Hera’s people.
1. The marital relations of Zeus and Hera reflect those of the barbarous Dorian Age, when women had been deprived of all their magical power, except that of prophecy, and come to be regarded as chattels. It is possible that the occasion on which the power of Zeus was saved only by Thetis and Briareus, after the other Olympians had conspired against him, was a palace revolution by vassal princes of the Hellenic High King, who nearly succeeded in dethroning him; and that help came from a company of loyal non—Hellenic household troops, recruited in Macedonia, Briareus’s home, and from a detachment of Magnesians, Thetis’s people. If so, the conspiracy will have been instigated by the High—priestess of Hera, whom the High King subsequently humiliated, as the myth describes.
2. Zeus’s violation of the Earth—goddess Rhea implies that the Zeus—worshipping Hellenes took over all agricultural and funerary ceremonies. She had forbidden him to marry, in the sense that hitherto monogamy had been unknown; women took whatever lovers they pleased. His fatherhood of the Seasons, on Themis, means that the Hellenes also assumed control of the calendar: Themis (‘order’) was the Great Goddess who ordered the year of thirteen months, divided by the summer and winter solstices into two seasons. At Athens these seasons were personified as Thallo and Carpo (originally ‘Carpho’), which mean respectively ‘sprouting’ and ‘withering’, and their temple contained an altar to the phallic Dionysus. They appear in a rock—carving at Hattusas, or Pteria, where they are twin aspects of the Lion—goddess Hepta, borne on the wings of a double—headed Sun—eagle.
3. Charis (‘grace’) had been the Goddess in the disarming aspect she presented when the High—priestess chose the sacred king as her lover. Homer mentions two Charites — Pasithea and Cale, which seems to be a forced separation of three words: Pasi thea cale, ‘the Goddess who is beautiful to all men’. The two Charites, Auxo (‘increase’) and Hegemone (‘mastery’), whom the Athenians honoured, corresponded with the two Seasons. Later, the Charites were worshipped as a triad, to match the Three Fates — the Triple—goddess in her most unbending mood. That they were Zeus’s children, born to Eurynome the Creatrix, implies that the Hellenic overlord had power to dispose of all marriageable young women.
4. The Muses (‘mountain goddesses’), originally a triad (Pausanias), are the Triple—goddess in her orgiastic aspect. Zeus’s claim to be their father is a late one; Hesiod calls them daughters of Mother Earth and Air.
1. Zeus’s rapes apparently refer to Hellenic conquests of the goddess’s ancient shrines, such as that on Mount Cyllene; his marriages, to an ancient custom of giving the title ‘Zeus’ to the sacred king of the oak cult. Hermes, his son by the rape of Maia — a title of the Earth—goddess as Crone — was originally not a god, but the totemistic virtue of a phallic pillar, or cairn. Such pillars were the centre of an orgiastic dance in the goddess’s honour.
2. One component in Apollo’s godhead seems to have been an oracular mouse — Apollo Smintheus (‘Mouse—Apollo’) is among his earliest titles — consulted in a shrine of the Great Goddess, which perhaps explains why he was born where the sun never shone, namely underground. Mice were associated with disease and its cure, and the Hellenes therefore worshipped Apollo as a god of medicine and prophecy; afterwards saying that he was born under an olive—tree and a date—palm on the north side of a mountain. They called him a twin—brother of Artemis Goddess of Childbirth, and made his mother Leto — the daughter of the Titans Phoebe (‘moon’) and Coeus (‘intelligence’) — who was known in Egypt and Palestine as Lat, fertility—goddess of the date—palm and olive: hence her conveyance to Greece by a South Wind. In Italy she became Latona (‘Queen Lat’). Her quarrel with Hera suggests a conflict between early immigrants from Palestine and native tribes who worshipped a different Earth—goddess; the mouse cult, which she seems to have brought with her, was well established in Palestine. Python’s pursuit of Apollo recalls the use of snakes in Greek and Roman houses to keep down mice. But Apollo was also the ghost of the sacred king who had eaten the apple — the word Apollo may be derived from the root abol, ‘apple’, rather than from apollunai, ‘destroy’, which is the usual view.
3. Artemis, originally an orgiastic goddess, had the lascivious quail as her sacred bird. Flocks of quail will have made Ortygia a resting—place on their way north during the spring migration. The story that Delos, Apollo’s birthplace, had hitherto been a floating island may be a misunderstanding of a record that his birthplace was now officially fixed: since in Homer (Iliad) he is called Lycegenes, ‘born in Lycia’; and the Ephesians boasted that he was born at Ortygia near Ephesus (Tacitus: Annals). Both the Boeotian Tegyrans and the Attic Zosterans also claimed him as a native son (Stephanus of Byzantium sub Tegyra).
4. Dionysus began, probably, as a type of sacred king whom the goddess ritually killed with a thunderbolt in the seventh month from the winter solstice, and whom her priestesses devoured. This explains his mothers: Dione, the Oak—goddess; Io and Demeter, Corn—goddesses; and Persephone, Death—goddess. Plutarch, when calling him ‘Dionysus, a son of Lethe (‘forgetfulness’)’, refers to his later aspect as God of the Vine.
5. The story of Semele, daughter of Cadmus, seems to record the summary action taken by Hellenes of Boeotia in ending the tradition of royal sacrifice: Olympian Zeus asserts his power, takes the doomed king under his own protection, and destroys the goddess with her own thunderbolt. Dionysus thus becomes an immortal, after rebirth from his immortal father. Semele was worshipped at Athens during the Lenaea, the Festival of the Wild Women, when a yearling bull, representing Dionysus, was cut into nine pieces and sacrificed to her: one piece being burned, the remainder eaten raw by the worshippers. Semele is usually explained as form of Selene (‘moon’), and nine was the traditional number of orgiastic moon— priestesses who took part in such feasts — nine such are shown dancing around the sacred king in a cave painting at Cogul, and nine more killed and devoured St. Samson of Dol’s acolyte in mediaeval times.
1. Eros (‘sexual passion’) was a mere abstraction to Hesiod. The early Greeks pictured him as a Ker, or winged ‘Spite’, like Old Age, Plague, in the sense that uncontrolled sexual passion could be disturbing to ordered society. Later poets, however, took a perverse pleasure in his antics and, by the time of Praxiteles, he had become sentimentalized as beautiful youth. His most famous shrine was at Thespiae, where the Boeotians worshipped him as a simple phallic pillar — the pastoral Hermes or Priapus, under a different name. The various accounts his parentage are self—explanatory. Hermes was a phallic god; and Ares as a god of war, increased desire in the warriors’ womenfolk. That Aphrodite was Eros’s mother and Zeus his father is a hint that sexual passion does not stop short at incest; his birth from the Rainbow and the West Wind is a lyrical fancy. Eileithyia, ‘she who comes to the aid of women in childbed’, was a title of Artemis; the meaning being that there is no love so strong as mother—love.
2. Eros was never considered a sufficiently responsible god to figure among the ruling Olympian family of Twelve.
1. Thetis, Amphitrite, and Nereis were different local titles of the Triple Moon-goddess as ruler of the sea; and since Poseidon was the Father-god of the Aeolians, who had taken to the sea, he claimed to be her husband wherever she found worshippers. Peleus married Thetis on Mount Pelion. Nereis means ‘the wet one’, and Amphitrite’s name refers to the ‘third element’, the sea, which is cast about earth, the first element, and above which rises the second element, air. In the Homeric poems Amphitrite means simply ‘the sea’; she is not personified as Poseidon’s wife. Her reluctance to marry Poseidon matches Hera’s reluctance to marry Zeus, and Persephone’s to marry Hades; the marriage involved the interference by male priests with female control of the fishing industry. The fable of Delphinus is sentimental allegory: dolphins appear when the sea grows calm. Amphitrite’s children were herself in triad: Triton, lucky new moon; Rhode, full harvest-moon; and Benthesicyme, dangerous old moon. But Triton has since become masculinised. Aegae stood on the sheltered Boeotian side of Euboea and served as a port for Orchomenus; and it was hereabouts that the naval expedition mustered against Troy.
2. The story of Amphitrite’s vengeance on Scylla is paralleled in that of Pasiphaë’s vengeance on another Scylla. Scylla (‘she who rends’ or ‘puppy’) is merely a disagreeable aspect of herself: the dogheaded Death-goddess Hecate, who was at home both on land and in the waves. A seal impression from Cnossus shows her threatening a man in a boat, as she threatened Odysseus in the Straits of Messina. The account quoted by Tzetzes seems to have been mistakenly deduced from an ancient vase-painting in which Amphitrite stands beside a pool occupied by a dog-headed monster; on the other side of the vase is a drowned hero caught between two dog-headed triads of goddesses at the entrance to the Underworld.
3. Poseidon’s attempts to take possession of certain cities are political myths. His dispute over Athens suggests an unsuccessful attempt to make him the city’s tutelary deity in place of Athene. Yet her victory was impaired by a concession to patriarchy: the Athenians abandoned the Cretan custom which prevailed in Caria until Classical times (Herodotus) when they ceased to take their mother’s names. Varro, who gives this detail, represents the trial as a plebiscite of all the men and women of Athens. It is plain that the Ionian Pelasgians of Athens were defeated by the Aeolians, and that Athene regained her sovereignty only by alliance with Zeus’s Achaeans, who later made her disown Poseidon’s paternity and admit herself reborn from Zeus’s head.
4. The cultivated olive was originally imported from Libya, which supports the myth of Athene’s Libyan origin; but what she brought will have been only a cutting—the cultivated olive does not breed true, but must always be grafted on the oleaster, or wild olive. Her tree was still shown at Athens during the second century AD. The flooding of the Thriasian Plain is likely to be a historical event, but cannot be dated. It is possible that early in the fourteenth century BC, which meteorologists reckon to have been a period of maximum rainfall, the rivers of Arcadia never ran dry, and that their subsequent shrinking was attributed to the vengeance of Poseidon. Pre-Hellenic Sun-worship at Corinth is well established (Pausanias).
5. The myth of Demeter and Poseidon records a Hellenic invasion of Arcadia. Demeter was pictured at Phigalia as the mare-headed patroness of the pre-Hellenic horse cult. Horses were sacred to the moon, because their hooves make a moon-shaped mark, and the moon was regarded as the source of all water; hence the association of Pegasus with springs of water. The early Hellenes introduced a larger breed of horse into Greece from Trans-Caspia, the native variety having been about the size of a Shetland pony and unsuitable for chariotry. They seem to have seized the centres of the horse cult, where their warrior-kings forcibly married the local priestesses and thus won a title to the land; incidentally suppressing the wild-mare orgies. The sacred horses Arion and Despoena (this being a title of Demeter herself) were then claimed as Poseidon’s children. Amymone may have been a name for the goddess at Lerna, the centre of the Danaid water cult.
6. Demeter as Fury, like Nemesis as Fury, was the goddess in her annual mood of murder; and the story, also told of Poseidon and Demeter at Thelpusia (Pausanias), and of Poseidon and an unnamed Fury at the fountain of Tilphusa in Boeotia (Scholiast on Homer’s Iliad) was already old when the Hellenes came. It appears in early Indian sacred literature, where Saranyu turns herself into a mare, Vivaswat becomes a stallion and covers her; and the fruit of this union are the two heroic Asvins. ‘Demeter Erinnys’ may, in fact, have stood not for ‘Demeter the Fury’, but for ‘Demeter Saranyu’—an attempted reconciliation of the two warring cultures; but to the resentful Pelasgians Demeter was, and remained, outraged.
1. The myth of Hermes’s childhood has been preserved in a late literary form only. A tradition of cattle raids made by the crafty Messenians on their neighbours, and of a treaty by which these were discontinued, seems to have been mythologically combined with an account of how the barbarous Hellenes took over and exploited, in the name of their adopted god Apollo, the Creto-Helladic civilization which they found in Central and Southern Greece—boxing, gymnastics, weights and measures, music, astronomy, and olive culture were all pre-Hellenic—and learned polite manners.
2. Hermes was evolved as a god from the stone phalli which were local centres of a pre-Hellenic fertility cult—the account of his rapid growth may be Homer’s playful obscenity—but also from the Divine Child of the pre-Hellenic Calendar; from the Egyptian Thoth, God of intelligence; and from Anubis, conductor of souls to the Underworld.
3. The heraldic white ribbons on Hermes’s staff were later mistaken for serpents, because he was herald to Hades; hence Echion’s name. The Thriae are the Triple-Muse (‘mountain goddess’) of Parnassus, their divination by means of dancing pebbles was also practised at Delphi (Mythographi Graeci: Appendix Narrationum). Athene was first credited with the invention of divinatory dice made from knuckle-bones (Zenobius: Proverbs), and these came into popular use; but the art of augury remained an aristocratic prerogative both in Greece and at Rome. Apollo’s ‘long-winged bird’ was probably Hermes’s own sacred crane; for the Apollonian priesthood constantly trespassed on the territory of Hermes, an earlier patron of soothsaying, literature, and the arts; as did the Hermetic priesthood on that of Pan, the Muses, and Athene. The invention of fire-making was ascribed to Hermes, because the twirling of the male drill in the female stock suggested phallic magic.
4. Silenus and his sons, the satyrs, were conventional comic characters in the Attic drama; originally they had been primitive mountaineers of Northern Greece. He was called an autochthon, or a son of Pan by one of the nymphs (Normus: Dionysiaca; Aelian: Varia Historia).
5. The romantic story of Daphnis has been built around a phallic pillar at Cephalenitanum, and a fountain at Syracuse, each probably surrounded by a laurel grove, where songs were sung in honour of the sightless dead. Daphnis was said to be beloved by Apollo because he had taken the laurel from the orgiastic goddess of Tempe.
1. The later Hellenes belittled the Great Goddess of the Mediterranean, who had long been supreme at Corinth, Sparta, Thespiae, and Athens, by placing her under male tutelage and regarding her solemn sex-orgies as adulterous indiscretions. The net in which Homer represents Aphrodite as caught by Hephaestus was, originally, her own as Goddess of the Sea, and her priestess seems to have worn it during the spring carnival; the priestess of the Norse Goddess Holle, or Gode, did the same on May Eve.
2. Priapus originated in the rude wooden phallic images which presided over Dionysian orgies. He is made a son of Adonis because of the miniature ‘gardens’ offered at his festivals. The pear-tree was sacred to Hera as prime goddess of the Peloponnese, which was therefore called Apia.
3. Aphrodite Urania (‘queen of the mountain’) or Erycina (‘of the heather’) was the nymph-goddess of midsummer. She destroyed the sacred king, who mated with her on a mountain top, as a queen-bee destroys the drone: by tearing out his sexual organs. Hence the heather-loving bees and the red robe in her mountain-top affair with Anchises; hence also the worship of Cybele, the Phrygian Aphrodite of Mount Ida, as a queen-bee, and the ecstatic self-castration of her priests in memory of her lover Attis. Anchises was one of the many sacred kings who were struck with a ritual thunderbolt after consorting with the Death-in-Life Goddess. In the earliest version of the myth he was killed, but in later ones he escaped: to make good the story of how pious Aeneas, who brought the sacred Palladium to Rome, carried his father away from burning Troy. His name identifies Aphrodite with Isis, whose husband Osiris was castrated by Set disguised as a boar; ‘Anchises’ is, in fact, a synonym of Adonis. He had a shrine at Aegesta near Mount Eryx (Dionysius of Halicarnassus) and was therefore said by Virgil to have died at Drepanum, a neighbouring town, and been buried on the mountain (Aeneid). Other shrines of Anchises were shown in Arcadia and the Troad. At Aphrodite’s shrine on Mount Eryx a golden honey-comb was displayed, said to have been a votive offering presented by Daedalus when he fled to Sicily.
4. As Goddess of Death-in-Life, Aphrodite earned many titles which seem inconsistent with her beauty and complaisance. At Athens, she was called the Eldest of the Fates and sister of the Erinnyes; and elsewhere Melaenis (‘black one’), a name ingeniously explained by Pausanias as meaning that most love-making takes place at night; Scotia (‘dark one’); Androphonos (‘man-slayer’); and even, according to Plutarch, Epitymbria (‘of the tombs’).
5. The myth of Cinyras and Smyrna evidently records a period in history when the sacred king in a matrilineal society decided to prolong his reign beyond the customary length. He did so by celebrating a marriage with the young priestess, nominally his daughter, who was to be queen for the next term, instead of letting another princeling marry her and take away his kingdom.
6. Adonis (Phoenician: adon, ‘lord’) is a Greek version of the Syrian demi-god Tammuz, the spirit of annual vegetation. In Syria, Asia Minor, and Greece, the goddess’s sacred year was at one time divided into three parts, ruled by the Lion, Goat, and Serpent. The Goat, emblem of the central part, was the Love-goddess Aphrodite’s; the Serpent, emblem of the last part, was the Death-goddess Persephone’s; the Lion, emblem of the first part, was sacred to the Birth-goddess, here named Smyrna, who had no claim on Adonis. In Greece, this calendar gave place to a two-season year, bisected either by the equinoxes in the Eastern style, as at Sparta and Delphi; or by the solstices in the Northern style, as at Athens and Thebes; which explains the difference between the respective verdicts of the Mountain-goddess Calliope and Zeus.
7. Tammuz was killed by a boar, like many similar mythical characters —Osiris, Cretan Zeus, Ancaeus of Arcadia, Carmanor of Lydia, and the Irish hero Diarmuid. This boar seems once to have been a sow with crescent-shaped tusks, the goddess herself as Persephone; but when the year was bisected, the bright half ruled by the sacred king, and the dark half ruled by his tanist, or rival, this rival came in wild-boar disguise—like Set when he killed Osiris, or Finn mac Cool when he killed Diarmuid. Tammuz’s blood is allegorical of the anemone that redden the slopes of Mount Lebanon after the winter rains; the Adonia, a mourning festival in honour of Tammuz, was held at Byblus every spring. Adonis’s birth from a myrrh-tree—myrrh being a well known aphrodisiac—shows the orgiastic character of his rites. The drops of gum which the myrrh-tree shed were supposed to be tears shed for him (Ovid: Metamorphoses). Hyginus makes Cinyras King of Assyria (Fabula), perhaps because Tammuz-worship seemed to have originated there.
8. Aphrodite’s son Hermaphroditus was a youth with womanish breasts and long hair. Like the androgyne, or bearded woman, the hermaphrodite had, of course, its freakish physical counterpart, but as religious concepts both originated ha the transition from matriarchy to patriarchy. Hermaphroditus is the sacred king deputizing for the Queen, and wearing artificial breasts. Androgyne is the mother of a pre-Hellenic clan which has avoided being patriarchalized; in order to keep her magistratal powers or to ennoble children born to her from a slave-father, she assumes a false beard, as was the custom at Argos. Bearded goddesses like the Cyprian Aphrodite, and womanish gods like Dionysus, correspond with these transitional social stages.
9. Harmonia is, at first sight, a strange name for a daughter borne by Aphrodite to Ares; but, then as now, more than usual affection and harmony prevailed in a state which was at war.
1. The Athenians disliked war, except in defence of liberty, or for some other equally cogent reason, and despised the Thracians as barbarous because they made it a pastime.
2. In Pausanias’s account of the murder, Halirrhothius had already succeeded in violating Alcippe. But Halirrhothius can only be a synonym for Poseidon; and Alcippe a synonym for the mare-headed goddess. The myth, in fact, recalls Poseidon’s rape of Demeter, and refers to a conquest of Athens by Poseidon’s people and the goddess’s humiliation at their hands. But it has been altered for patriotic reasons, and combined with a legend of some early murder trial. ‘Areiopagus’ probably means ‘the kill of the propitiating Goddess’, Areia being one of Athene’s titles.
1. The centre of Greek life—even at Sparta, where the family had been subordinated to the State—was the domestic hearth, also regarded as a sacrificial altar; and Hestia, as its goddess, represented personal security and happiness, and the sacred duty of hospitality. The story of her marriage-offers from Poseidon and Apollo has perhaps been deduced from the joint worship of these three deities at Delphi. Priapus’s attempt to violate her is an anecdotal warning against sacrilegious ill-treatment of women-guests who have come under the protection of the domestic or public hearth: even the ass, a symbol of lust, proclaims Priapus’s criminal folly.
2. The archaic white aniconic image of the Great Goddess, in use throughout the Eastern Mediterranean, seems to have represented a heap of glowing charcoal, kept alive by a covering of white ash, which was the most cosy and economical means of heating in ancient times; it gave out neither smoke nor flame, and formed the natural centre of family or clan gatherings. At Delphi the charcoal-heap was translated into limestone for out-of-doors use, and became the omphalos, or navel-boss, frequently shown in Greek vase-paintings, which marked the supposed centre of the world. This holy object, which has survived the ruin of the shrine, is inscribed with the name of Mother Earth, is about the size and shape of a charcoal fire needed to heat a large room. In Classical times the Pythoness had an attendant priest who induced her trance by burning barley grains, hemp, and laurel over an oil lamp in an enclosed space, and then interpreted what she said. But it is likely that the hemp, laurel, and barley were once laid on the hot ashes of the charcoal mound, which is a simpler and more effective way of producing narcotic fumes. Numerous triangular or leaf-shaped ladles in stone or clay have been found in Cretan and Mycenaean shrines—some of them showing signs of great heat—and seem to have been used for tending the sacred fire. The charcoal mound was sometimes built on a round, three-legged day table, painted red, white, and black, which are the moon’s colours; examples have been found in the Peloponnese, Crete, and Delos—one of them, from a chamber tomb at Zafer Papoura near Cnossus, had the charcoal still piled on it.
1. Apollo’s history is a confusing one. The Greeks made him the son of Leto, a goddess known as Lat in Southern Palestine, but he was also a god of the Hyperboreans (‘beyond-the-North-Wind-men’), whom Hecataeus (Diodorus Siculus) clearly identified with the British, though Pindar (Pythian Odes) regarded them as Libyans. Delos was the centre of this Hyperborean cult which, it seems, extended south-eastward to Nabataea and Palestine, north-westward to Britain, and included Athens. Visits were constantly exchanged between the states united in this cult (Diodorus Siculus.).
2. Apollo, among the Hyperboreans, sacrificed hecatombs of asses (Pindar), which identifies him with the ‘Child Horus’, whose defeat of his enemy Set the Egyptians annually celebrated by driving wild asses over a precipice (Plutarch: On Isis and Osiris). Horus was avenging Set’s murder of his father Osiris—the sacred king, beloved of the Triple Moon-goddess Isis, or Lat, whom his tanist sacrificed at midsummer and midwinter, and of whom Horus was himself the reincarnation. The myth of Leto’s pursuit by Python corresponds with the myth of Isis’s pursuit by Set (during the seventy-two hottest days of the year). Moreover, Python is identified with Typhon, the Greek Set, in the Homeric Hymn to Apollo, and by the scholiast on Apollonius Rhodius. The Hyperborean Apollo is, in fact, a Greek Horus.
3. But the myth has been given a political turn: Python is said to have been sent against Leto by Hera, who had borne him parthenogenetically, to spite Zeus (Homeric Hymn to Apollo); and Apollo, after killing Python (and presumably also his mate Delphyne), seizes the oracular shrine of Mother Earth at Delphi—for Hera was Mother Earth, or Delphyne, in her prophetic aspect. It seems that certain Northern Hellenes, allied with Thraco-Libyans, invaded Central Greece and the Peloponnese, where they were opposed by the pre-Hellenic worshippers of the Earth-goddess, but captured her chief oracular shrines. At Delphi, they destroyed the sacred oracular serpent—a similar serpent was kept in the Erechtheum at Athens—and took over the oracle in the name of their god Apollo Smintheus. Smintheus (‘mousy’), like Esmun the Canaanite god of healing, had a curative mouse for his emblem. The invaders agreed to identify him with Apollo, the Hyperborean Horus, worshipped by their allies. To placate local opinion at Delphi, regular funeral games were instituted in honour of the dead hero Python and his priestess was retained in office.
4. The Moon-goddess Brizo (‘soother’) of Delos, indistinguishable from Leto, may be identified with the Hyperborean Triple-goddess Brigit, who became Christianised as St. Brigit, or St. Bride. Brigit was patroness of all the arts, and Apollo followed her example. The attempt on Leto by the giant Tityus suggests an abortive rising by the mountaineers of Phocis against the invaders.
5. Apollo’s victories over Marsyas and Pan commemorate the Hellenic conquests of Phrygia and Arcadia, and the consequent suppression in those regions of wind instruments by stringed ones, except among the peasantry. Marsyas’s punishment may refer to the ritual flaring of a sacred king—as Athene stripped Pallas of his magical aegis—or the removal of the entire bark from an alder-shoot, to make a shepherd’s pipe, the alder being personified as a god or demi-god. Apollo was claimed as an ancestor of the Dorian Greeks, and of the Milesians, who paid him especial honours. The Corybantes, dancers at the Winter Solstice festival, were called his children by Thalia the Muse, because he was god of Music;
6. His pursuit of Daphne the Mountain-nymph, daughter of the river Peneius, and priestess of Mother Earth, refers apparently to the Hellenic capture of Tempe, where the goddess Daphoene (‘bloody one’) was worshipped by a college of orgiastic laurel-chewing Maenads. After suppressing the college—Plutarch’s account suggests that the priestesses fled to Crete, where the Moon-goddess was called Pasiphaë—Apollo took over the laurel which, afterwards, only the Pythoness might chew. Daphoene will have been mare-headed at Tempe, as at Phigalia; Leucippus (‘white horse’) was the sacred king of the local horse cult, annually torn in pieces by the wild women, who bathed after his murder to purify, themselves, not before.
7. Apollo’s seduction of Dryope on Oeta perhaps records the local suppression of an oak cult by a cult of Apollo, to whom the poplar was sacred; as does his seduction of Aria. His tortoise disguise is a reference to the lyre he had bought from Hermes. Phthia’s name suggests that she was an autumnal aspect of the goddess. The unsuccessful attempt on Marpessa (‘snatcher’), seems to record Apollo’s failure to seize a Messenian shrine: that of the Grain-goddess as Sow. Apollo’s servitude to Admetus of Pherae may recall a historical event: the humiliation of the Apollonian priesthood in punishment for their massacre of a pre-Hellenic smith-guild which had enjoyed Zeus’s protection.
8. The myth of Hyacinthus, which seems at first sight no more than a sentimental fable told to explain the mark on the Greek hyacinth concerns the Cretan Flower-hero Hyacinthus, also apparently called Narcissus, whose worship was introduced into Mycenaean Greece, and who named the late summer month of Hyacinthus in Crete, Rhodes, Cos, Thera, and at Sparta. Dorian Apollo usurped Hyacinthus’s name at Tarentum, where he had a hero tomb (Polybius); and at Amyclae, a Mycenaean city, another ‘tomb of Hyacinthus’ became the foundation of Apollo’s throne. Apollo was an immortal by this time, Hyacinthus reigned only for a season: his death by a discus recalls that of his nephew Acrisius.
9. Coronis (‘crow’), mother of Asclepius by Apollo, was probably a rifle of Athene’s; but the Athenians always denied that she had children, and disguised the myth.
10. In Classical times, music, poetry, philosophy, astronomy, mathematics, medicine, and science came under Apollo’s control. As the enemy of barbarism, he stood for moderation in all things, and the seven strings of his lyre were connected with the seven vowels of the later Greek alphabet, given mystical significance and used for therapeutic music. Finally, because of his identification with the Child Horus, a solar concept, he was worshipped as the sun, whose Corinthian cult had been taken over by Solar Zeus; and his sister Artemis was, rightly, identified with the moon.
11. Cicero, in his essay On the Nature of the Gods, makes Apollo son of Leto only the fourth of an ancient series: he distinguishes Apollo son of Hephaestus, Apollo the father of the Cretan Corybantes, and the Apollo who gave Arcadia its laws.
12. Apollo’s killing of the Python is not, however, so simple a myth as at first appears, because the stone omphalos on which the Pythoness sat was traditionally the tomb of the hero incarnate in the serpent, whose oracles she delivered (Hesychius sub Archus’s Mound; Varro: On the Latin Languages). The Hellenic priest of Apollo usurped the functions of the sacred king who, legitimately and ceremonially, had always killed his predecessor, the hero. This is proved by the Stepteria rite recorded in Plutarch’s Why Oracles Are Silent: Every ninth year a hut representing a king’s dwelling was built on the threshing floor at Delphi and a night attack suddenly made on it by .. [here there is a gap in the account] … The table of first-fruits was overturned, the hut set on fire, and the torch-men fled from the sanctuary without looking behind them. Afterwards the youth who had taken part in the deed went to Tempe for purification, whence he returned in triumph, crowned and carrying a laurel branch.
13. The sudden concerted assault on the inmate of the hut recalls the mysterious murder of Romulus by his companions. It also recalls the yearly Euphonia sacrifice at Athens when the priests who had killed the Zeus—ox with a double-axe, fled without looking behind them; then ate the flesh at a communal feast, staged a mimic resurrection of the ox, and brought up the axe for trial on a charge of sacrilege.
14. At Delphi, as at Cnossus, the sacred king must have reigned until the ninth year. The boy went to Tempe doubtless because the Apollo cult had originated there.
1. The Maiden of the Silver Bow, whom the Greeks enrolled in the Olympian family, was the youngest member of the Artemis Triad, ‘Artemis’ being one more title of the Triple Moon-goddess; and had a right therefore to feed her hinds on trefoil, a symbol of trinity. Her silver bow stood for the new moon. Yet the Olympian Artemis was more than a Maiden. Elsewhere, at Ephesus, for instance, she was worshipped in her second person, as Nymph, an orgiastic Aphrodite with a male consort, and the date-palm, stag, and bee for her principal emblems. Her midwifery belongs, rather, to the Crone, as do her arrows of death; and the nine-year-old priestesses are a reminder that the moon’s death number is three times three. She recalls the Cretan ‘Lady of the Wild Things’, apparently the supreme Nymph-goddess of archaic totem societies; and the ritual bath in which Actaeon surprised her, like the horned hinds of her chariot and the quails of Ortygia, seems more appropriate to the Nymph than the Maiden. Actaeon was, it seems, a sacred king of the pre-Hellenic stag cult, torn to pieces at the end of his reign of fifty months, namely half a Great Year; his co-king, or tanist, reigning for the remainder. The Nymph properly took her bath after, not before, the murder. There are numerous parallels to this ritual custom in Irish and Welsh myth, and as late as the first century AD a man dressed in a stag’s skin was periodically chased and killed on the Arcadian Mount Lycaeum (Plutarch: Greek Questions). The hounds will have been white with red ears, like the ‘hounds of Hell’ in Celtic mythology. There was a fifth horned hind which escaped Artemis.
2. The myth of her pursuit by Alpheius seems modelled on that of his hopeless pursuit of Arethusa which turned her into a spring and him into a river (Pausanias), and may have been invented to account for the gypsum, or white clay, with which the priestesses of Artemis Alpheia at Letrini and Ortygia daubed their faces in honour of the White Goddess. Alph denotes both whiteness and cereal produce: alphos is leprosy; alphe is gain; alphiton is pearl barley; Alphito was the White Grain-goddess as Sow. Artemis’s most famous statue at Athens was called ‘the White-browed’ (Pausanias). The meaning of Artemis is doubtful: it may be ‘strong-limbed’, from artemes; or ‘she who cuts up’, since the Spartans called her Artamis, from artao; or ‘the lofty convener’, from airo and themis; or the ‘therais’ syllable may mean ‘water’, because the moon was regarded as the source of all water.
3. Ortygia, ‘Quail Island’, near Delos, was also sacred to Artemis.
4. The myth of Callisto has been told to account for the two small girls, dressed as she-bears, who appeared in the Attic festival of Brauronian Artemis, and for the traditional connexion between Artemis and the Great Bear. But an earlier version of the myth may be presumed, in which Zeus seduced Artemis, although she first transformed herself into a bear and then daubed her face with gypsum, in an attempt to escape him. Artemis was, originally, the ruler of the stars, but lost them to Zeus.
5. Why Brontes had his hair plucked out is doubtful; Callimachus may be playfully referring to some well-known picture of the event, in which the paint had worn away from the Cyclops’ chest.
6. As ‘Lady of Wild Things’, or patroness of all the totem clans, Artemis had been annually offered a living holocaust of totem beasts, birds, and plants, and this sacrifice survived in Classical time at Patrae, a Calydonian city (Pausanias); she was there called Artemis Laphria. At Messene a similar burnt sacrifice was offered to her by the Curetes, as totem-clan representatives; and another is recorded from Hierapohs, where the victims were hung to the trees of an artificial forest inside the goddess’s temple (Lucian: On the Syrian Goddess). The olive-tree was sacred to Athene, the date-palm to Isis and Lat. A Middle Minoan bead-seal in my possession shows the goddess standing beside a palm, dressed in a palm-leaf skirt, and with a small palm-tree held in her hand; she watches a New Year bull-calf being born from a datecluster. On the other side of the tree is a dying bull, evidently the royal bull of the Old Year.
1. Hephaestus and Athene shared temples at Athens, and his name may be a worn-down form of hemero-phaistos, ‘he who shines by day’ (i.e. the sun), whereas Athene was the moon-goddess, ‘she who shines by night’, patroness of smith craft and of all mechanical arts. It is not generally recognized that every Bronze Age tool, weapon, or utensil had magical properties, and that the smith was something of a sorcerer. Thus, of the three persons of the Brigit Moon-triad, one presided o poets, another over smiths, the third over physicians. When the goddess has been dethroned the smith is elevated to godhead. That the Smith hobbles is a tradition found in regions as far apart as West Africa and Scandinavia; in primitive times smiths may have been purposely lamed to prevent them from running off and joining enemy tribes. But hobbling partridge-dance was also performed in erotic orgies connected with the mysteries of smith craft and, since Hephaestus has married Aphrodite, he may have been hobbled only once a year: at Spring Festival. Metallurgy first reached Greece from the Aegean Islands. The importation of finely worked Helladic bronze and gold perhaps accounts for myth that Hephaestus was guarded in a Lemnian grotto by Thetis and Eurynome, titles of the Sea-goddess who created the raft verse. The nine years which he spent in the grotto show his subservience to the moon. His fall, like that of Cephalus, Talos, Sciron, Iphitus, and others, was the common fate of the sacred kings in many parts of Greece when their reigns ended. The golden leg-supports were perhaps designed to raise his sacred heel from the ground.
2. Hephaestus’s twenty three-legged tables have, it seems, much same origin as the Gasterocheires who built Tiryns, golden sun-disks with three legs, like the heraldic device of the Isle of Man, doubtless bordering some early icon which showed Hephaestus being married to Aphrodite. They represent three-season years, and denote length of his reign; he dies at the beginning of the twentieth year when a close approximation of solar and lunar time occurs; this cycle officially recognized at Athens only towards the close of the fifth century BC, but had been discovered several hundred years before (White Goddess). Hephaestus was connected with Vulcan’s fort in the volcanic Liar islands because Lemnos, a seat of his worship, volcanic and a jet of natural asphalted gas which issued from the summit Mount Moschylus had burned steadily for centuries (Tzetzes: On Lycophron; Hesychius sub Moschylus). A similar jet, described by Bishop Methodius in the fourth century A.D, burned on Mount Lemnos in Lycia and was still active in 1801. Hephaestus had a shrine on both those mountains. Lemnos (probably from leibein, ‘she who pours out’) was name of the Great Goddess of this matriarchal island (Hecataeus, quoted by Stephanus of Byzantium sub Lemnos).
1. Core, Persephone, and Hecate were, clearly, the Goddess in Triad as Maiden, Nymph, and Crone, at a time when only women practised the mysteries of agriculture. Core stands for the green corn, Persephone for the ripe ears, and Hecate for the harvested corn—the ‘carline wife’ of the English countryside. But Demeter was the goddess’s general title, and Persephone’s name has been given to Core, which confuses the story. The myth of Demeter’s adventure in the thrice-ploughed field points to a fertility rite, which survived until recently in the Balkans: the corn priestess will have openly coupled with the sacred king at the autumn sowing in order to ensure a good harvest. In Attica the field was first ploughed in spring; then, after the summer harvest, cross-ploughed with a lighter share; finally, when sacrifices had been offered to the Tillage gods, ploughed again in the original direction during the autumn month of Pyanepsion, as a preliminary for sowing (Hesiod: Works and Days; Plutarch: On Isis and Osiris; Against Colores).
2. Persephone (from phero and phonos, ‘she who brings destruction’), also called Persephatta at Athens (from ptersis and ephapto, ‘she who fixes destruction’) and Proserpina (‘the fearful one’) at Rome was, it seems, a title of the Nymph when she sacrificed the sacred king. The title ‘Hecate’ (‘one hundred’) apparently refers to the hundred lunar months of his reign, and to the hundredfold harvest. The king’s death by a thunderbolt, or by the teeth of horses, or at the hands of the tanist, was his common fate in primitive Greece.
3. Core’s abduction by Hades forms part of the myth in which the Hellenic trinity of gods forcibly marry the pre-Hellenic Triple-goddess—Zeus Hera; Zeus or Poseidon Demeter; Hades Core—as in Irish myth Brian, Iuchar, and Iucharba marry the Triple-goddess Eire, Fodhla, and Banbha. It refers to male usurpation of the female agricultural mysteries in primitive times. Thus the incident of Demeter’s refusal to provide corn for mankind is only another version of Ino’s conspiracy to destroy Athamas’s harvest. Further, the Core myth accounts for the winter burial of a female corn-puppet, which was uncovered in the early spring and found to be sprouting: this pre-Hellenic custom survived in the countryside in Classical times, and is illustrated by vase-paintings of men freeing Core from a mound of earth with mattocks, or breaking open Mother Earth’s head with axes.
4. The story of Erysichthon, son of Tropias, is moral anecdote: among the Greeks, as among the Latin and early Irish, the felling of a sacred grove carried the death penalty. But a desperate and useless hunger for food, which the Elizabethans called ‘the wolf’, would not be an appropriate punishment for tree-felling, and Erysichthon’s name—also borne by a son of Cecrops—the patriarchalist and introducer of barley-cakes—means ‘earth-rearer’, which suggests that his real crime was daring to plough without Demeter’s consent, like Athamas. Pandareus’s stealing of the golden dog suggests Cretan intervention m Greece, when the Achaeans tried to reform agricultural ritual. This dog, taken from the Earth-goddess, seems to have been the visible proof of the Achaean High King’s independence of her.
5. The myths of Hylas (‘of the woodland’), Adonis, Lityerses, and Linus describe the annual mourning for the sacred king, or his boy-surrogate, sacrificed to placate the goddess of vegetation. This same surrogate appears in the legend of Triptolemus, who rode in a serpent-drawn chariot and carried sacks of corn, to symbolize that his death brought wealth. He was also Plutus (‘wealth’), begotten in the ploughed field, from whom Hades’s euphemistic title ‘Pluto’ is borrowed. Triptolemus (triptolmaios, ‘thrice daring’) may be a title awarded the sacred king for having three times dared to plough the field and couple with the corn-priestess. Celeus, Diocles, and Eumolpus, whom Demeter taught the art of agriculture, represent priestly heads of the Amphictyonic League—Metaneira is described as Amphictyon’s daughter—who honoured her at Eleusis.
6. It was at Eleusis (‘advent’), a Mycenaean city, that the great Eleusinian Mysteries were celebrated, in the month called Boedromion (‘running for help’). Demeter’s ecstatic initiates symbolically consummated her love affair with Iasius, or Triptolemus, or Zeus, in an inner recess of the shrine, by working a phallic object up and down a woman’s top-boot; hence Eleusis suggests a worn—down derivative of Eilythuies, ‘[the temple] of her who rages in a lurking place’. The mystagogues, dressed as shepherds, then entered with joyful shouts, and displayed a winnowing-fan, containing the child Branus, son of Brimo (‘angry one’), the immediate fruit of this ritual marriage. Brimo was a title of Demeter’s, and Brimus—synonym for Plutus; but his celebrants knew him best as Iacchus—from the riotous hymn, the Iacchus, which was sung on the sixth day of the Mysteries during a torchlight procession from Demeter’s temple.
7. Eumolpus represents the singing shepherds who brought in the child; Triptolemus is a cowherd, in service to Io the Moon-goddess as cow, who watered the seed-corn; and Eubuleus a swineherd, in service to the goddess Marpessa, Phorcis, Choere, or Cerdo, the Sow-goddess, who made the corn sprout. Eubuleus was the first to reveal Core’s fate, because ‘swineherd’, in early European myth, means soothsayer, or magician. Thus Eumaeus (‘searching well’), Odysseus’s swineherd, is addressed as dios (‘god-like’); and though, by Classical times, swineherds had long ceased to exercise their prophetic art, swine were still sacrificed to Demeter and Persephone by being thrown down natural chasms. Eubuleus is not said to have benefited from Demeter’s instruction, probably because her cult as Sow-goddess had been suppressed at Eleusis.
8. ‘Rarus’, whether it means ‘an abortive child’, or ‘a womb’, is an inappropriate name for a king, and will have referred to the womb Corn-mother from which the corn sprang.
9. Iambe and Baubo personify the obscene songs, in iambic metre, which were sung to relieve emotional tension at the Eleusinian Mysteries; but Iambe, Demeter, and Baubo form the familiar triad of maiden, nymph, and crone. Old nurses in Greek myth nearly always stand for the goddess as Crone. Abas was turned into a lizard, because lizards are found in the hottest and driest places, and can live without water; this is a moral anecdote told to teach children respect for their elders and reverence for the gods.
10. The story of Demeter’s attempt to make Demophoön immortal is paralleled in the myths of Medea and Thetis. It refers, partly, to the widespread primitive custom of ‘shining’ children against evil spirits with sacred fire carried around them at birth, or with a hot griddle set under them; partly to the custom of burning boys to death, as a vicarious sacrifice for the sacred king, and so conferring immortality on them. Celeus, the name of Demophoön’s father, can mean ‘burner’ as well as ‘woodpecker’ or ‘sorcerer’.
11. A primitive taboo rested on red-coloured food, which might be offered to the dead only; and the pomegranate was supposed to have sprung—like the eight-petalled scarlet anemone—from the blood of Adonis, or Tammuz. The seven pomegranate seeds represent, perhaps, the seven phases of the moon during which farmers wait for the green corn-shoots to appear. But Persephone eating the pomegranate is originally Sheol, the Goddess of Hell, devouring Tammuz; while Ishtar (Sheol herself in a different guise) weeps to placate his ghost. Hera, as a former Death-goddess, also held a pomegranate.
12. The ascalaphos, or short-eared owl, was a bird of evil omen; and the fable of his tale-bearing is told to account for the noisiness of owls in November, before the three winter months of Core’s absence begin. Heracles released Ascalaphus.
13. Demeter’s gift of the fig to Phytalus, whose family was a leading one in Attica, means no more than that the practice of fig caprification—pollonizing the domestic tree with a branch of the wild one—ceased to be a female prerogative at the same time as agriculture. The taboo on the planting of beans by men seems to have survived later than that on grain, because of the close connexion between beans and ghosts. In Rome beans were thrown to ghosts at the All Souls’ festival, and if a plant grew from one of these, and a woman ate its beans, she would be impregnated by a ghost. Hence the Pythagoreans abstained from beans lest they might deny an ancestor his chance of reincarnation.
14. Demeter is said to have reached Greece by way of Crete, landing at Thoricus in Attica (Hymn to Demeter). This is probable: the Cretans had established themselves in Attica, where they first worked the silver mines at Laureium. Moreover, Eleusis is a Mycenaean site, and Diodorus Siculus says that rites akin to the Eleusinian were performed at Cnossus for all who cared to attend, and that according to the Cretans all rites of initiation were invented by their ancestors. Demeter’s origin is to be looked for in Libya.
15. The flowers which, according to Ovid, Core was picking were poppies. An image of a goddess with poppy-heads in her headdress, found at Gazi in Crete; another goddess on a mould from Palaiokastro, holds poppies in her hand; and on the gold ring from the Acropolis Treasure at Mycenae a seated Demeter gives three poppy-heads to standing Core. Poppy-seeds were used as a condiment on bread, thus poppies are naturally associated with Demeter, since they grow in co fields; but Core picks or accepts poppies because of their soporific qualities, and because of their scarlet colour which promises resurrection after death. She is about to retire for her annual sleep.
1. The Athenians made their goddess’s maidenhood symbolic of the city’s invincibility; and therefore disguised early myths of her outrage by Poseidon, and Boreas; and denied that Erichthonius, Apollo, and Lychnus (‘lamp’) were her sons by Hephaestus. They derived ‘Erichthonius’ from either erion, ‘wool’, or eris, ‘strife’, and chthonos, ‘earth’, and invented the myth of his birth to explain the presence, in archaic pictures, of a serpent-child peeping from the goddess’s aegis. Poseidon’s part in the birth of Erichthonius may originally have been a simpler and more direct one; why else should Erichthonius introduce the Poseidonian four-horse chariot into Athens.
2. Athene had been the Triple-goddess, and when the central person, the Goddess as Nymph, was suppressed and myths relating to her transferred to Aphrodite, Oreithyia, or Alcippe, there remained the Maiden clad in goat-skins, who specialized in war, and the Crone, who inspired oracles and presided over all the arts. Erichthonius is perhaps an expanded form of Erechtheus, meaning ‘from the land of heather’ rather than ‘much earth’, as is usually said: the Athenians represented him as a serpent with a human head, because he was the hero, or ghost, of the sacrificed king who made the Crone’s wishes known. In this Crone-aspect, Athene was attended by an owl and a crow. The ardent royal family of Athens claimed descent from Erichthonius and Erechtheus, and called themselves Erechtheids; they used to wear golden serpents as amulets and kept a sacred serpent in the Erechtheum. But Erichthonius was also a procreative wind from the heather-clad mountains, and Athene’s aegis (or a replica) was taken to all newly married couples at Athens, to ensure their fertility (Suidas sub Aegis).
3. Some of the finest Cretan pots are known to have been made by women, and so originally, no doubt, were all the useful instruments invented by Athene; but in Classical Greece an artisan had to be a man. Silver was at first a more valuable metal than gold, since harder to refine, and sacred to the moon; Periclean Athens owed her pre-eminence largely to the rich silver mines at Laureium first worked by the Cretans, which allowed her to import food and buy allies.
4. The occasion on which Cecrops’s daughters leaped from the Acropolis may have been a Hellenic capture of Athens, after which an attempt was made to force monogamy on Athene’s priestesses, as in the myth of Halirrhothius. They preferred death to dishonour—hence the oath taken by the Athenian youths at Agraulos’s shrine. The other story of Agraulos’s death is merely a moral anecdote: a warning against the violation of Athene’s mysteries. ‘Agraulos’ was one more title of the Moon-goddess: agraulos and its transliteration aglauros mean much the same thing, agraulos being a Homeric epithet for shepherds, and aglauros (like herse and pandrosos) referring to the moon as the reputed source of the dew which refreshed the pastures. At Athens girls went out under the full moon at midsummer to gather dew—the same custom survived in England until the last century—for sacred purposes. The festival was called the Hersephoria, or ‘dew-gathering’; Agraulos or Agraule was, in fact, a title of Athene herself, and Agraule is said to have been worshipped in Cyprus until late times (Porphyry) with human sacrifices. A gold ring from Mycenae shows three priestesses advancing towards a temple; the two leaders scatter dew, the third (presumably Agraulos) has a branch tied to her elbow. The ceremony perhaps originated in Crete. Hermes’s seduction of Herse, for which he paid Aglauros in gold, must refer to the ritual prostitution of priestesses before an image of the goddess—Aglauros turned to stone. The sacred baskets carried on such occasions will have contained phallic snakes and similar orgiastic objects. Ritual prostitution by devotees of the Moon-goddess was practised in Crete, Cyprus, Syria, Asia Minor, and Palestine.
5. Athene’s expulsion of the crow is a mythic variant of Cronus’s banishment—Cronus means ‘crow’—the triumph, in fact, of Olympianism, with the introduction of which Cecrops, who is really Ophion-Boreas the Pelasgian demiurge, has here been wrongly credited. The crow’s change of colour recalls the name of Athene’s Welsh counterpart: Branwen, ‘white crow’, sister to Bran. Athene was, it seems, titled ‘Coronis ‘.
6. Her vengeance on Arachne may be more than just a pretty fable, if it records an early commercial rivalry between the Athenians and the Lydio-Carian thalassocrats, or sea-rulers, who were of Cretan origin. Numerous seals with a spider emblem which have been found at Cretan Miletus—the mother city of Carian Miletus was the largest exporter of dyed woollens in the ancient world—suggest a public textile industry operated there at the beginning of the second millennium BC. For a while the Milesians controlled the profitable Black Sea trade, and had an enterprises at Naucratis in Egypt. Athene had good reason to be jealous of the spider.
7. An apparent contradiction occurs in Homer. According to the Catalogue of the Ships (Iliad), Athene set Erechtheus down in her rich temple at Athens; but, according to the Odyssey, she goes to Athens and enters his strong house. The fact was that the sacred king had his own quarters in the Queen’s palace where the goddess’s image was kept. There were no temples in Crete or Mycenaean Greece, only domestic shrines or oracular cave.
1. Pan, whose name is usually derived from paein, ‘to pasture’, stands for the ‘devil’, or ‘upright man’, of the Arcadian fertility cult, which closely resembled the witch cult of North-western Europe. This man, dressed in a goat-skin, was the chosen lover of the Maenads during their drunken orgies on the high mountains, and sooner or later paid for his privilege with death.
2. The accounts of Pan’s birth vary greatly. Since Hermes was the power resident in a phallic stone which formed the centre of these orgies, the shepherds described their god Pan as his son by a woodpecker, a bird whose tapping is held to portend the welcome summer rain. The myth that he fathered Pan on Oeneis is self-explanatory, though the original Maenads used other intoxicants than wine; and the name of his reputed mother, Penelope (‘with a web over her face’), suggests that the Maenads wore some form of war paint for their orgies, recalling the stripes on the penelope, a variety of duck. Plutarch says that the Maenads who killed Orpheus were tattooed by their husbands as a punishment; and a Maenad whose legs and arms are tattooed with a webbed pattern appears on a vase at the British Museum. Hermes’s visit to Penelope in the form of a ram—the ram devil is as common in the North-western witch cult as the goat—her impregnation by all the suitors, and the claim that Pan had coupled with every one of the Maenads refers to the promiscuous nature of the revels in honour of the Fir-goddess Pitys or Elate. The Arcadian mountaineers were the most primitive in Greece, and their more civilized neighbours professed to despise them.
3. Pan’s son, the wryneck, or make-bird, was a spring migrant employed in erotic charms. Squills contain an irritant poison—valuable against mice and rats—and were used as a purge and diuretic before taking part in a ritual act; thus squill came to symbolize the removal of evil influences (Pliny: Natural History), and Pan’s image was scourged with squill if game were scarce.
4. His seduction of Selene must refer to a moonlight May Eve orgy, in which the young Queen of the May rode upon her upright man’s back before celebrating a greenwood marriage with him. By this time the ram cult had superseded the goat cult in Arcadia.
5. The Egyptian Thamus apparently misheard the ceremonial lament “Thamus Pan-megas Tethnece!” (‘the all-great Tammuz is dead!’) for the message: ‘Thamus, Great Pan is dead”. At any rate, Plutarch, a priest at Delphi in the latter half of the first century AD, believed and published it; yet when Pausanias made his tour of Greece, about a century later, he found Pan’s shrines, altars, sacred caves, and sacred mountains still much frequented.
1. The main clue to Dionysus’s mystic history is the spread of the vine cult over Europe, Asia, and North Africa. Wine was not invented by the Greeks: it seems to have been first imported in jars from Crete. Grapes grew wild on the southern coast of the Black Sea, whence their cultivation spread to Mount Nysa in Libya, by way of Palestine, and so to Crete; to India, by way of Persia; and to Bronze Age Britain, by way of the Amber Route. The wine orgies of Asia Minor and Palestine—the Canaanite Feast of Tabernacles was, originally, a Bacchanal orgy—were marked by much the same ecstasies as the beer orgies of Thrace and Phrygia. Dionysus’s triumph was that wine everywhere superseded other intoxicants. According to Pherecydes Nysa means ‘tree’.
2. He had once been subservient to the Moon-goddess Semele—also called Thyone, or Cotytto—and the destined victim of her orgies. His being reared as a girl, as Achilles also was, recalls the Cretan custom of keeping boys ‘in darkness’ (scotioi), that is to say, in the women’s quarters, until puberty. One of his titles was Dendrites, ‘tree-youth’, and the Spring Festival, when the trees suddenly burst into leaf and the whole world is intoxicated with desire, celebrated his emancipation. He is described as a horned child in order not to particularize the horns, which were goat’s, stag’s, bull’s, or ram’s according to the place of his worship. When Apollodorus says that he was disguised as a kid to save him from the wrath of Hera—‘Eriphus’ (‘kid’) was one of his rifles (Hesychius sub Eriphos)—this refers to the Cretan cult of Dionysus Zagreus, the wild goat with the enormous horns. Virgil (Georgics) wrongly explains that the goat was the animal most commonly sacrificed to Dionysus ‘because goats injure the vine by gnawing it.’ Dionysus as a stag is Learchus, whom Athamas killed when driven mad by Hera. In Thrace he was a white bull. But in Arcadia Hermes disguised him as a ram, because the Arcadians were shepherds, and the Sun was entering the Ram at their Spring Festival. The Hyades (‘rain-makers’), into whose charge he gave Dionysus, were renamed ‘the tall’, ‘the lame’, ‘the passionate’, ‘the roaring’, and ‘the raging’ ones, to describe his ceremonies. Hesiod (quoted by Theon: On Aratus) records the Hyades’ earlier names as Phaesyle (?‘filtered light’), Coronis (‘crow’), Cleia (‘famous’), Phaeo (‘dim’), and Eudore (‘generous’); and Hyginus’s list (Poetic Astronomy) is somewhat similar. Nysus means ‘lame’, and in these beer orgies on the mountain the sacred king seems to have hobbled like a partridge—as in the Canaanite Spring Festival called the Pesach (‘hobbling’). But that Macris fed Dionysus on honey, and that the Maenads used ivy-twined fir-branches as thyrsi, records an earlier form of intoxicant: spruce-beer, laced with ivy, and sweetened with mead. Mead was ‘nectar’, brewed from fermented honey, which the gods continued to drink in the Homeric Olympus.
3. J.E. Harrison, who first pointed out (Prolegomena) that Dionysus the Wine-god is a late superimposition on Dionysus the Beer-god, also called Sabazius, suggests that tragedy may be derived not from tragos, ‘a goat’, as Virgil suggests, but from tragos, ‘spelt’—a grain used in Athens for beer-brewing. She adds that, in early vase-paintings, horse-men, not goat-men, are pictured as Dionysus’s companions; and that his grape-basket is, at first, a winnowing fan. In fact, the Libyan or Cretan goat was associated with wine; the Helladic horse with beer and nectar. Thus Lycurgus, who opposes the later Dionysus, is torn to pieces by wild horses—priestesses of the Mare-headed goddess which was the fate of the earlier Dionysus. Lycurgus’s story has been confused by the irrelevant account of the curse that overtook his land after the murder of Dryas (‘oak’); Dryas was the oak-king, annually killed. The trimming of his extremities served to keep his ghost at bay, and the wanton felling of a sacred oak carried the death penalty. Cotytto was the name of the goddess in whose honour the Edonian Rites were performed.
4. Dionysus had epiphanies as Lion, Bull, and Serpent, because these were Calendar emblems of the tripartite year. He was born in winter as a serpent (hence his serpent crown); became a lion in the spring; and was killed and devoured as a bull, goat, or stag at midsummer. These were his transformations when the Titans set on him. Among the Orchomenans a panther seems to have taken the serpent’s place. His Mysteries resembled Osiris’s; hence his visit to Egypt.
5. Hera’s hatred of Dionysus and his wine-cup, like the hostility shown by Pentheus and Perseus, reflects conservative opposition to the ritual use of wine and to the extravagant Maenad fashion, which had spread from Thrace to Athens, Corinth, Sicyon, Delphi, and other civilized cities. Eventually, in the late seventh and early sixth centuries BC, Periander, tyrant of Corinth, Cleisthenes, tyrant of Sicyon, and Peisistratus, tyrant of Athens, deciding to approve the cult, founded official Dionysiac feasts. Thereupon Dionysus and his vine were held to have been accepted to Heaven—he ousted Hestia from her position as one of the Twelve Olympians at the close of the fifth century BC—though some gods continued to exact ‘sober sacrifices’. But, although one of the recently deciphered tablets from Nestor’s palace at Pylus shows that he had divine status even in the thirteenth century BC, Dionysus never really ceased to be a demi-god, and the tomb of his annual resurrection continued to be shown at Delphi (Plutarch: On Isis and Osiris), where the priests regarded Apollo as his immortal part. The story of his rebirth from Zeus’s thigh, as the Hittite god of the Winds had been born from Kumabi’s, repudiates his original matriarchal setting. Ritual rebirth from a man was a well-known Jewish adoption ceremony (Ruth), a Hittite borrowing.
6. Dionysus voyaged in a new-moon boat, and the story of his conflict with the pirates seems to have been based on the same icon which gave rise to the legend of Noah and the beasts in the Ark: the lion, serpent, and other creatures are his seasonal epiphanies. Dionysus is, in fact, Deucalion. The Laconians of Brasiae preserved an uncanonical account of his birth: how Cadmus shut Semele and her child in an ark, which drifted to Brasiae, where Semele died and was buried, and how Ino reared Dionysus (Pausanias).
7. Pharos, a small island off the Nile Delta, on the shore of which Proteus went through the same transformations as Dionysus, had the greatest harbour of Bronze Age Europe. It was the depot for traders from Crete, Asia Minor, the Aegean Islands, Greece, and Palestine. From here the vine cult will have spread in every direction. The account of Dionysus’s campaign in Libya may record military aid sent to the Garamantians by their Greek allies; that of his Indian campaign has been taken for a fanciful history of Alexander’s drunken progress to the Indus, but is earlier in date and records the eastward spread of the vine. Dionysus’s visit to Phrygia, where Rhea initiated him, suggests that the Greek rites of Dionysus as Sabazius, or Bromius, were of Phrygian origin.
8. The Corona Borealis, Ariadne’s bridal chaplet, was also called ‘the Cretan Crown’. She was the Cretan Moon-goddess, and her vinous children by Dionysus—Oenopion, Thoas, Staphylus, Tauropolus, Latromis, and Euanthes—were the eponymous ancestors of Helladic tribes living in Chios, Lemnos, the Thracian Chersonese, and beyond. Because the vine cult reached Greece and the Aegean by way of Crete—oinos, ‘wine’, is a Cretan word—Dionysus has been confused with Cretan Zagreus, who was similarly torn to pieces at birth.
9. Agave, mother of Pentheus, is the Moon-goddess who ruled the beer revels. The tearing to pieces of Hippasus by the three sisters, who are the Triple-goddess as Nymph, is paralleled in the Welsh tale of Pwyll Prince of Dyfedd where, on May Eve, Rhiannon, a corruption of Rigantona (‘great queen’), devours a foal who is really her son Pryderi (‘anxiety’). Poseidon was also eaten in the form of a foal by his father Cronus; but probably in an earlier version by his mother Rhea. The meaning of the myth is that the ancient rite in which mare-headed Maenads tore the annual boy victim—Sabazius, Bromius, or whatever he was called—to pieces and ate him raw, was superseded by the more orderly Dionysian revels; the change being signalized by the killing of a foal instead of the usual boy. 10, The pomegranate which sprouted from Dionysus’s blood was also the tree of Tammuz-Adonis-Rimmon; its ripe fruit splits open like a wound and shows the red seeds inside. It symbolizes death and the promise of resurrection when held in the hand of the goddess Hera or Persephone.
11. Dionysus’s rescue of Semele, renamed Thyone (‘raging queen’), has been deduced from pictures of a ceremonial held at Athens on the dancing floor dedicated to the Wild Women. There to the sound of singing, piping, and dancing, and with the scattering of flower petals from baskets, a priest summoned Semele to emerge from an omphalos, or artificial mound, and come attended by ‘the spirit of Spring’, the young Dionysus (Pindar: Fragment). At Delphi a similar ascension ceremony conducted wholly by women was called the Herois, or ‘feast of the heroine’ (Plutarch: Greek Questions; Aristophanes: Frogs, with scholiast). Still another may be presumed in Artemis’s temple at Troezen. The Moon-goddess, it must be remembered, had three different aspects: in the words of John Skelton: Diana in the leaves green; Luna who so bright doth sheen; Persephone in Hell. Semele was, in fact, another name for Core, or Persephone, and the ascension scene is painted on many Greek vases, some of which show Satyrs assisting the heroine’s emergence with mattocks; their presence indicates that this was a Pelasgian rite. What they disinterred was probably a corn-doll buried after the harvest and now found to be sprouting green. Core, of course, did not ascend to Heaven; she wandered about on earth with Demeter until the time came for her to return to the Underworld. But soon after the award of Olympic status to Dionysus the Assumption of his virgin-mother became dogmatic and, once a goddess, she was differentiated from Core, who continued heroine-like to ascend and descend.
12. The vine was the tenth tree of the sacral tree-year and its month corresponded with September, when the vintage feast took place. Ivy, the eleventh tree, corresponded with October, when the Maenads revelled and intoxicated themselves by chewing ivy leaves; and was important also because, like four other sacred trees—El’s prickly oak on which the cochineal insects fed, Phoroneus’s alder, and Dionysus’s own vine and pomegranate—it provided a red dye. Theophilus, the Byzantine monk (Rugerus: On Handicrafts), says that ‘poets and artists loved ivy because of the secret powers it contained … one of which I will tell you. In March, when the sap rises, if you perforate the stems of ivy with an anger in a few places, a gummy liquid will exude which, when mixed with urine and boiled, turns a blood colour called ‘lake’, useful for painting and illumination.’ Red dye was used to colour the faces of male fertility images (Pausanias), and of sacred kings; at Rome this custom survived in the reddening of the triumphant general’s face. The general represented the god Mars, who was a Spring-Dionysus before he specialized as the Roman God of War, and who gave his name to the month of March. English kings still have their faces slightly rouged on State occasions to make them look healthy and prosperous. Moreover, Greek ivy, like the vine and plane-tree, has a five-pointed leaf, representing the creative hand of the Earth-goddess Rhea. The myrtle was a death tree.
1. Orpheus’s singing head recalls that of the decapitated Alder-god Bran which, according to the Mabinogion, sang sweetly on the rock at Harlech in North Wales; a fable, perhaps, of funeral pipes made from alder-bark. Thus the name Orpheus, if it stands for ophruoeis, ‘on the river bank’, may be a title of Bran’s Greek counterpart, Phoroneus, or Cronus, and refer to the alders ‘growing on the banks of’ the Peneius and other rivers. The name of Orpheus’s father, Oeagrus (‘of the wild sorb-apple’), points to the same cult, since the sorb-apple (French alisier) and the alder (Spanish—aliso) both bear the name of the pre-Hellenic River-goddess Halys, or Alys, or Elis, queen of the Elysian Islands, where Phoroneus, Cronus, and Orpheus went after death. Aornum is Avernus, an Italic variant of the Celtic Avalon (‘apple-tree island’).
2. Orpheus is said by Diodorus Siculus to have used the old thirteen-consonant alphabet; and the legend that he made the trees move and charmed wild beasts apparently refers to its sequence of seasonal trees and symbolic animals. As sacred king he was struck by a thunderbolt—that is, killed with a double-axe—in an oak grove at the summer solstice, and then dismembered by the Maenads of the bull cult, like Zagreus; or of the stag cult, like Actaeon; the Maenads, in fact, represented the Muses. In Classical Greece the practice of tattooing was confined to Thracians, and in a vase-painting of Orpheus’s murder a Maenad has a small stag tattooed on her forearm. This Orpheus did not come in conflict with the cult of Dionysus; he was Dionysus, and he played the rude alder-pipe, not the civilized lyre. Thus Proclus (Commentary on Plato’s Politics) writes: “Orpheus, because he was the principal in the Dionysian rites, is said to have suffered the same fate as the god”, and Apollodorus credits him with having invented the Mysteries of Dionysus.
3. The novel worship of the Sun as All-father seems to have been brought to the Northern Aegean by the fugitive priesthood of the monotheistic Akhenaton, in the fourteenth century BC, and grafted upon the local cults; hence Orpheus’s alleged visit to Egypt. Records of this faith are found in Sophocles (Fragments), where the sun is referred to as ‘the eldest flame, dear to the Thracian horsemen’, and as ‘the sire of the gods, and father of all things.’ It seems to have been forcefully resisted by the more conservative Thracians, and bloodily suppressed in some parts of the country. But later Orphic priests, who wore Egyptian costume, called the demi-god whose raw bull’s flesh they ate ‘Dionysus’, and reserved the name Apollo for the immortal Sun: distinguishing Dionysus, the god of the senses, from Apollo, the god of the intellect. This explains why the head of Orpheus was laid up in Dionysus’s sanctuary, but the lyre in Apollo’s. Head and lyre are both said to have drifted to Lesbos, which was the chief seat of lyric mimic; Terpander, the earliest historical musician, came from Antissa. The serpent’s attack on Orpheus’s head represents either the protest of an earlier oracular hero against Orpheus’s intrusion at Antissa, or that of Pythian Apollo which Philostratus recorded in more direct language.
4. Eurydice’s death by snake-bite and Orpheus’s subsequent failure to bring her back into the sunlight, figure only in late myth. They seem to be mistakenly deduced from pictures which show Orpheus’s welcome in Tartarus, where his music has charmed the Snake-goddess Hecate, or Agriope (‘savage face’), into giving special privileges to all ghosts initiated into the Orphic Mysteries, and from other pictures showing Dionysus, whose priest Orpheus was, descending to Tartarus in search of his mother Semele. Eurydice’s victims died of snake-bite, not herself.
5. The alder-month is the fourth of the sacral tree-sequence, and it precedes the willow-month, associated with the water magic of the goddess Helice (‘willow’); willows also gave their name to the river Helicon, which curves around Parnassus and is sacred to the Muse—the Triple Mountain-goddess of inspiration. Hence Orpheus was shown in a temple-painting at Delphi (Pausanias) leaning against a willow-tree and touching its branches. The Greek alder cult was suppressed in very early times, yet vestiges of it remain in Classical literature: alders enclose the death-island of the witch-goddess Circe (Homer: Odyssey)—she also had a willow-grove cemetery at Colchis (Apollonius Rhodius) and, according to Virgil, the sisters of Phaëthon were metamorphosed into an alder thicket.
6. This is not to suggest that Orpheus’s decapitation was never more than a metaphor applied to the lopped alder-bough. A sacred king necessarily suffered dismemberment, and the Thracians may well have had the same custom as the Iban Dayaks of modern Sarawak. When the men come home from a successful head-hunting expedition the Iban women use the trophy as a means of fertilizing the rice crop by invocation. The head is made to sing, mourn, and answer questions, and nursed tenderly in every lap until it finally consents to enter an oracular shrine, where it gives advice on all important occasions and, like the heads of Eurystheus, Bran, and Adam, repels invasions.
1. Ganymedes’s task as wine-pourer to all the gods—not merely Zeus in early accounts—and the two horses, given to King Tros as compensation for his death, suggest the misreading of an icon which showed the new king preparing for his sacred marriage. Ganymedes’s bowl will have contained a libation, poured to the ghost of his royal predecessor; and the officiating priest in the picture, to whom he is making a token resistance, has apparently been misread as amorous Zeus. Similarly, the waiting bride has been misread as Eos by a mythographer who recalled Eos’s abduction of Tithonus, son of Laomedon—because Laomedon is also said, by Euripides to have been Ganymedes’s father. This icon would equally illustrate Peleus’s marriage to Thetis, which the gods viewed from their twelve thrones; the two horses were ritual instruments of his rebirth as king, after a mock-death. The eagle’s alleged abduction of Ganymedes is explained by a Caeretan black-figured vase: an eagle darting at the thighs of a newly enthroned king named Zeus typifies the divine power conferred upon him—his ka, or other self—just as a solar hawk descended on the Pharaohs at their coronation. Yet the tradition of Ganymedes’s youth suggests that the king shown in the icon was the royal surrogate, or interrex, ruling only for a single day: like Phaëthon, Zagreus, Chrysippus, and the rest. Zeus’s eagle may therefore be said not only to have enroyalled him, but to have snatched him up to Olympus.
2. A royal ascent to Heaven on eagle-back, or in the form of an eagle, is a widespread religious fancy. Aristophanes caricatures it in Peace by sending his hero up on the back of a dung-beetle. The soul of the Celtic hero Lugh—Llew Llaw in the Mabinogion—flew up to Heaven as an eagle when the tanist killed him at midsummer. Etana, the Babylonian hero, after his sacred marriage at Kish, rode on eagle-back towards Ishtar’s heavenly courts, but fell into the sea and was drowned. Etana’s death, by the way, was not the usual end-of-the-year sacrifice, as in the case of Icarus, but a punishment for the bad crops which had characterized his reign—he was flying to discover a magical herb of fertility. His story is woven into an account of the continuous struggle between Eagle and Serpent—waxing and waning year, King and Tanist, and as in the myth of Llew Llaw, the Eagle, reduced to his last gasp at the winter solstice, has its life and strength magically renewed. Thus we find in Psalm CIII: ‘Thy youth is renewed, as the eagle’.
3. The Zeus-Ganymedes myth gained immense popularity in Greece and Rome because it afforded religious justification for a grown man’s passionate love of a boy. Hitherto, sodomy had been tolerated only as an extreme form of goddess-worship: Cybele’s male devotees tried, to achieve ecstatic unity with her by emasculating themselves and dressing like women. Thus a sodomitic priesthood was a recognized institution in the Great Goddess’s temples at Tyre, Joppa, Hierapolis, and at Jerusalem until just before the Exile. But this new passion, for the introduction of which Thamyris has been given the credit by Apollodorus, emphasized the victory of patriarchy over matriarchy. It turned Greek philosophy into an intellectual game that men could play without the assistance of women, now that they had found a new field of homosexual romance. Plato exploited this to the all, and used the myth of Ganymedes to justify his own sentimental feelings towards his pupils (Phaedrus); though elsewhere (Laws) he outraced sodomy as against nature, and called the myth of Zeus’s indulgence in it ‘a wicked Cretan invention’. (Here he has the support of Stephanus of Byzantium [sub Harpagia], who says that King Minos of Crete carried off Ganymedes to be his bedfellow, ‘having received the laws from Zeus’.) With the spread of Platonic philosophy the hitherto intellectually dominant Greek woman degenerated into an unpaid worker and breeder of children wherever Zeus and Apollo were the ruling gods.
4. Ganymedes’s name refers, properly, to the joyful stirring of his own desire at the prospect of marriage, not to that of Zeus when refreshed by nectar from his bedfellow’s hand; but, becoming catamitus in Latin, it has given English the word catamite, meaning the passive object of male homosexual lust.
5. The constellation Aquarius, identified with Ganymedes, was originally the Egyptian god, presiding over the source of the Nile, who poured water, not wine, from a flagon (Pindar: Fragment); but the Greeks took little interest in the Nile.
6. Zeus’s nectar, which the later mythographers described as a supernatural red wine, was, in fact, a primitive brown mead; and ambrosia, the delectable food of the gods, seems to have been a porridge of barley, oil, and chopped fruit, with which kings were pampered when their poorer subjects still subsisted on asphodel, mallow, and acorns.
1. This myth concerns the annual sacrifice of a boy which took place in ancient Crete: a surrogate for Minos the Bull-king. He reigned for a single day, went through a dance illustrative of the five seasons—lion, goat, horse, serpent, and bull-calf—and was then eaten raw. All the toys with which the Titans lured him away were objects used by the philosophical Orphics, who inherited the tradition of this sacrifice but devoured a bull-calf raw, instead of a boy. The bull-roarer was a pierced stone or piece of pottery, which when whirled at the end of a cord made a noise like a rising gale; and the tuft of wool may have been used to daub the Curetes with the wet gypsum—these being youths who had cut and dedicated their first hair to the goddess Car. They were also called Corybantes, or crested dancers. Zagreus’s other gifts served to explain the nature of the ceremony by which the participants became one with the god: the cone was an ancient emblem of the goddess, in whose honour the Titans sacrificed him; the mirror represented each initiate’s other self, or ghost; the golden apples, his passport to Elysium after a mock-death; the knucklebone, his divinatory powers.
2. A Cretan hymn discovered a few years ago at Palaiokastro, near the Dictaean Cave, is addressed to the Cronian One, greatest of youths, who comes dancing at the head of his demons and leaps to increase the fertility of soil and flocks, and for the success of the fishing fleet. Jane Harrison in Themis suggests that the shielded tutors there mentioned, who ‘took thee, immortal child, from Rhea’s side’, merely pretended to kill and eat the victim, an initiate into their secret society. But all such mock-deaths at initiation ceremonies, reported from many parts of the world, seem ultimately based on a tradition of actual human sacrifice; and Zagreus’s calendar changes distinguish him from an ordinary member of a totemistic fraternity.
3. The uncanonical tiger in the last of Zagreus’s transformations is explained by his identity with Dionysus, of whose death and resurrection the same story is told, although with cooked flesh instead of raw, and Rhea’s name instead of Athene’s. Dionysus, too, was a horned serpent—he had horns and serpent locks at birth—and his Orphic devotees ate him sacramentally in bull form. Zagreus became ‘Zeus in a goat-skin coat’, because Zeus or his child surrogate had ascended to Heaven wearing a coat made from the hide of the goat Amaltheia. ‘Cronus making rain’ is a reference to the use of the bull-roarer in rain-making ceremonies. In this context the Titans were Titanoi, ‘white-chalk men’, the Curetes themselves disguised so that the ghost of the victim would not recognize them. When human sacrifices went out of fashion, Zeus was represented as hurling his thunderbolt at the cannibals; and the Titans, ‘lords of the seven-day week’, became confused with the Titanoi, ‘the white-chalk men’, because of their hostility to Zeus. No Orphic, who had once eaten the flesh of his god, ever again touched meat of any kind.
4. Zagreus-Dionysus was also known in Southern Palestine. According to the Ras Shamra tablets, Ashtar temporarily occupied the throne of Heaven while the god Baal languished in the Underworld, having eaten the food of the dead. Ashtar was only a child and when he sat on the throne, his feet did not reach the footstool; Baal presently returned and killed him with a club. The Mosaic Law prohibited initiation feasts in Ashtar’s honour: ‘Thou shalt not seethe a kid in his mother’s milk’—an injunction three times repeated.
1. The mythographers made a bold effort to reconcile the conflicting views of the afterworld held by the primitive inhabitants of Greece. One view was that ghosts lived in their tombs, or underground caverns or fissures, where they might take the form of serpents, mice, or bats, but never be reincarnate as human beings. Another was that the souls of sacred kings walked visibly on the sepulchral islands where their bodies had been buried. A third was that ghosts could become men again by entering beans, nuts, or fish, and being eaten by their prospective mothers. A fourth was that they went to the Far North, where the sun never shines, and returned, if at all, only as fertilizing winds. A fifth was that they went to the Far West, where the sun sets in the ocean, and a spirit world much like the present. A sixth was that a ghost received punishment according to the life he had led. To this the Orphics finally added the theory metempsychosis, the transmigration of souls: a process which could be to some degree controlled by the use of magical formulas.
2. Persephone and Hecate stood for the pre-Hellenic hope of regeneration; but Hades, a Hellenic concept, for the ineluctability of death. Cronus, despite his bloody record, continued to enjoy the pleasures of Elysium, since that had always been the privilege of a sacred king, and Menelaus was promised the same enjoyment, not because he had been particularly virtuous or courageous but because he had married Helen, the priestess of the Spartan Moon-goddess. The Homeric adjective asphodelos, applied only to leimones (‘meadows’), probably means ‘in the valley of that which is not reduced to ashes’ (from a—not, spodos—ash, elos— valley)—namely the hero’s ghost after his body has been burned; and, except in acorn-eating Arcadia, asphodel roots and seeds, offered to such ghosts, made the staple Greek diet before the introduction of corn. Asphodel grows freely even on waterless islands and ghosts, like gods, are conservative in their diet. Elysium seems to mean ‘apple-land’—alisier is a pre—Gallic word for sorb-apple—as do the Arthurian ‘Avalon’ and the Latin ‘Avernus’, or ‘Avornus’, both formed from the Indo-European root abol, meaning apple.
3. Cerberus was the Greek counterpart of Anubis, the dog-headed son of the Libyan Death-goddess Nephthys, who conducted souls to the Underworld. In European folklore, which is partly of Libyan origin, the soul of the damned were hunted to the Northern Hell by a yelling pack o hounds—the Hounds of Annwm, Herne, Arthur, or Gabriel—a myth derived from the noisy summer migration of wild geese to their breeding places in the Arctic circle. Cerberus was, at first, fifty-headed, like the spectral pack that destroyed Actaeon; but afterwards three-headed, like his mistress Hecate.
4. Styx (‘hated’), a small stream in Arcadia, the waters of which were supposed to be deadly poison, was located in Tartarus only by later mythographers. Acheron (‘stream of woe’) and Cocytus (‘wailing’) are fanciful names to describe the misery of death. Aornis (‘birdless’) is; Greek mistranslation of the Italic ‘Avernus’. Lethe means ‘forgetfulness’ and Erebus ‘covered’. Phlegethon (‘burning’) refers to the custom o cremation but also, perhaps, to the theory that sinners were burned in streams of lava. Tartarus seems to be a reduplication of the pre-Hellenic word tar, which occurs in the names of places lying to the West; its sens of infernality comes late.
5. Black poplars were sacred to the Death-goddess; and white poplars, or aspens, either to Persephone as Goddess o Regeneration, or to Heracles because he barrowed Hell. Golden head-dresses of aspen leaves have been found in Mesopotamian burials of the fourth millennium BC. The Orphic tablets do not name the tree by the pool of Memory; it is probably the white poplar into which Leuce was transformed, but possibly a nut-tree, the emblem of Wisdom. White-cypress wood, regarded as an anti—corruptive, was used for homehold chests and coffins.
6. Hades had a temple at the foot of Mount Menthe in Elis, and his rape of Minthe (‘mint’) is probably deduced from the use of mint in funerary rites, together with rosemary and myrtle, to offset the smell of decay. Demeter’s barley-water drink at Eleusis was flavoured with mint. Though awarded the sun-cattle of Erytheia (‘red land’) because that was where the Sun met his nightly death, Hades is more usually called Cronus, or Geryon, in this context.
7. Hesiod’s account of Hecate shows her to have been the original Triple-goddess, supreme in Heaven, on earth, and in Tartarus; but the Hellenes emphasized her destructive powers at the expense of her creative ones until, at last, she was invoked only in clandestine rites of black magic especially at places where three roads met. That Zeus did not deny her the ancient power of granting every mortal his heart’s desire is a tribute to the Thessalian witches, of whom everyone stood in dread. Lion, dog, and horse, her heads, evidently refer to the ancient tripartite year, the dog being the Dog-star Sirius; as do also Cerberus’s heads.
8. Hecate’s companions, the Erinnyes, were personified pangs of conscience after the breaking of a taboo—at first only the taboo of insult, disobedience, or violence to a mother. Suppliants and guests came under the protection of Hestia, Goddess of the Hearth, and to ill-treat them would be to disobey and insult her.
9. Leuce, the largest island in the Black Sea, but very small at that, is now a treeless Romanian penal colony.
1. Tyche (‘fortune’), like Dice and Aedos (personifications of Natural Law, or Justice, and Shame), was an artificial deity invented by the early philosophers; whereas Nemesis (‘due enactment’) had been the Nymph-goddess of Death-in-Life whom they now redefined as a moral control on Tyche. That Nemesis’s wheel was originally the solar year is suggested by the name of her Latin counterpart, Fortuna (from vortumna, ‘she who turns the year about’). When the wheel had turned half circle, the sacred king, raised to the summit of his fortune, was fated to die—the Actaeon stags on her crown announce this—but when it came full circle, he revenged himself on the rival who had supplanted him. Her scourge was formerly used for ritual flogging, to fructify the trees and crops, and the apple-bough was the king’s passport to Elysium.
2. The Nemesis whom Zeus chased, is not the philosophical concept of divine vengeance on overweening mortals, but the original Nymph-goddess, whose usual name was Leda. In pre-Hellenic myth, the goddess chases the sacred king and, although he goes through his seasonal transformations, counters each of them in turn with her own, and devours him at the summer solstice. In Hellenic myth the parts are reversed: the goddess flees, changing shape, but the king pursues and finally violates her, as in the story of Zeus and Metis, or Peleus and Thetis. The required seasonal transformations will have been indicated on the spokes of Nemesis’s wheel; but in Homer’s Cypria only a fish and ‘various beasts’ are mentioned. ‘Leda’ is another form of Leto, or Latona, whom the Python, not Zeus, chased. Swans were sacred to the goddess (Euripides: Iphigeneia Among the Taurians), because of their white plumage, also because the V-formation of their flight was a female symbol, and because, at midsummer, they flew north to unknown breeding grounds, supposedly taking the dead king’s soul with them.
3. The philosophical Nemesis was worshipped at Rhamnus where, according to Pausanias, the Persian commander-in-chief, who had intended to set up a white marble trophy in celebration of his conquest of Attica, was forced to retire by news of a naval defeat at Salamis; the marble was used instead for an image of the local Nymph-goddess Nemesis. It is supposed to have been from this event that Nemesis came to personify ‘Divine vengeance’, rather than the ‘due enactment’ of the annual death drama; since to Homer, at any rate, nemesis had been merely a warm human feeling that payment should be duly made, or a task duly performed. But Nemesis the Nymph-goddess bore the title Adrasteia (‘inescapable’—Strabo), which was also the name of Zeus’s foster-nurse, an ash-nymph; and since the ash-nymphs and the Erinnyes were sisters, born from the blood of Uranus, this may have been how Nemesis came to embody the idea of vengeance. The ash-tree was one of the goddess’s seasonal disguises, and an important one to her pastoral devotees, because of its association with thunderstorms and with the lambing month, the third of the sacral year.
4. Nemesis is called a daughter of Oceanus, because as the Nymph-goddess with the apple-bough she was also the sea-born Aphrodite, sister of the Erinnyes.
1. It seems that the Moon-goddess’s title Eurynome (‘wide rule’ or ‘wide wandering’) proclaimed her ruler of heaven and earth; Eurybia (‘wide strength’), ruler of the sea; Eurydice (‘wide justice’) the serpent-grasping ruler of the Underworld. Male human sacrifices were offered to her as Eurydice, their death being apparently caused by viper’s venom. Echidne’s death at the hated of Argus probably refers to the suppression of the Serpent-goddess’s Argive cult. Her brother Ladon is the oracular serpent who haunts every paradise, his coils embracing the apple-tree.
2. Among Eurybia’s other sea-titles were Thetis (‘disposer’), or its variant Tethys; Ceto, as the sea-monster corresponding with the Hebrew Rahab, or the Babylonian Tiamat; Nereis, as the goddess of the wet dement; Electra, as provider of amber, a sea product highly valued by the ancients; Thaumas, as wonderful; and Doris, as bountiful. Nereus—alias Proteus (‘first man’)—the prophetic ‘old man of the sea’, who took his name from Nereis, not contrariwise, seems to have been an oracular sacred king, buried on a coastal island; he is pictured in an early vase-painting as fish-tailed, with a lion, a stag, and a viper emerging from his body. Proteus, in the Odyssey, similarly changed shapes, to mark the seasons through which the sacred king moved from birth to death.
3. The fifty Nereids seem to have been a college of fifty Moon-priestesses, whose magic rites ensured good fishing; and the Gorgons, representatives of the Triple-goddess, wearing prophylactic masks with scowl, glaring eyes, and protruding tongue between bared teeth to frighten strangers from her Mysteries. The Sons of Homer knew only a single Gorgon, who was a shade in Tartarus (Odyssey), and whose head, an object of terror to Odysseus (Odyssey), Athene wore on her aegis, doubtless to warn people against examining the divine mysteries hidden behind it. Greek bakers used to paint Gorgon masks on their ovens, to discourage busy-bodies from opening the oven door, peeping in, and thus allowing a draught to spoil the bread. The Gorgons’ names—Stheino (‘strong’), Euryale (‘wide roaming’), and Medusa (‘cunning one’)—are titles of the Moon-goddess; the Orphics called the moon’s face ‘the Gorgon’s head’.
4. Poseidon’s fathering of Pegasus on Medusa recalls his fathering of the horse Arion on Demeter, when she disguised herself as a mare, and her subsequent fury; both myths describe how Poseidon’s Hellenes forcibly married the Moon-priestesses, disregarding their Gorgon masks, and took over the rain-making rites of the sacred horse cult. But a mask of Demeter was still kept in a stone chest at Pheneus, and the priest of Demeter assumed it when he performed the ceremony of beating the Infernal Spirits with rods (Pausanias).
5. Chrysaor was Demeter’s new-moon sign, the golden sickle, or falchion; her consorts carried it when they deputized for her. Athene, in this version, is Zeus’s collaborator, reborn from his head, and a traitress to the old religion. The three Harpies, regarded by Homer as personifications of the storm winds (Odyssey), were the earlier Athene, the Triple-goddess, in her capacity of sudden destroyer. So were the Graeae, the Three Grey Ones, as their names Enyo (‘warlike’), Pemphredo (‘wasp’), and Deino (‘terrible’) show; their single eye and tooth are misreadings of a sacred picture, and the swan is a death-bird in European mythology.
6. Phorcys, a masculine form of Phorcis, the Goddess as Sow, who devours corpses, appears in Latin as Orcus, a title of Hades, and as porcus, hog. The Gorgons and Grey Ones were called Phorcids, because it was death to profane the Goddess’s Mysteries; but Phorcys’s prophetic wisdom must refer to a sow-oracle.
7. The names of the Hesperides, described as children either of Ceto and Phorcys, or of Night, or of Atlas the Titan who holds up the heavens in the Far West, refer to the sunset. Then the sky is green, yellow, and red, as if it were an apple-tree in full bearing; and the Sun, cut by the horizon like a crimson half-apple, meets his death dramatically in the western waves. When the Sun has gone, Hesperus appears. This star was sacred to the Love-goddess Aphrodite, and the apple was the gift by which her priestess decoyed the king, the Sun’s representative to his death with love-songs; if an apple is cut in two transversely, five-pointed star appears in the centre of each half.
1. Cerberus, associated by the Dorians with dog-headed Egyptian god Anubis who conducted souls to the Underworld, seems to have originally been the Death-goddess Hecate or Hecabe; she was portrayed as a bitch because dogs eat corpse flesh and howl at the moon.
2. The Chimaera was, apparently, a calendar-symbol of the tripartite year, of which the seasonal emblems were lion, goat, and serpent.
3. Orthrus, who fathered the Chimaera, the Sphinx, the Hydra, and the Nemean Lion on Echidne was Sirius, the Dog-star, which inaugurated the Athenian New Year. He had two heads, like Janus, because the reformed year in Athens had two seasons, not three: Orthrus’s son, the Lion, emblemizing the first half, and his daughter, the Serpent, emblemizing the second. When the Goat-emblem disappeared, the Chimaera gave place to Sphinx, with her winged-lion’s body and serpent’s tail. Since the reform New Year began when the Sun was in Leo and the Dog Days had begun, Orthrus looked in two directions—forward to the New backward to the Old—like the Calendar-goddess Cardea, whom the Romans named Postvorta and Antevorta on that account. Orthrus was called ‘early’ presumably because he introduced the New Year.
1. This is a post-Homeric story, preserved in a degenerate version: Eros and Dionysus, who take part in the fighting, are late-comer Olympus, and Heracles is admitted there before apotheosis on Mount Oeta. It purports to account for finding of mammoth bones at Trapezus (where they are still shown in a local museum); and for the volcanic fires at Bathos near by—also at Arcadian, or Thracian, Pallene, at Cumae, and in the islands of Sicily and Nisyros, beneath which Athene and Poseidon are said to have buried two of the giants.
2. The historical incident underlying the Giants’ Revolt—and also the Aloeids’ Revolt, of which it is usually regarded as a double—seems to be a concerted attempt by non-Hellenic mountaineers to storm certain Hellenic fortresses, and their repulse by the Hellenes’ subject-allies. But the powerlessness and cowardice of the gods, contrasted with the invincibility of Heracles, and the farcical incidents of the battle, are more characteristic of popular fiction than of myth.
3. There is, however, a hidden religious element in the story. These giants are not flesh and blood, but earth-born spirits, as their serpent-tails prove, and can be thwarted only by the possession of a magical herb. No mythographer mentions the name of the herb, but it was probably the ephialtion, a specific against the nightmare. Ephialtes, the name of the giants’ leader, means literally ‘he who leaps upon’ (incubus in Latin); and the attempts of Porphyrion to strangle and rape Hera, and of Pallas to rape Athene, suggest that the story mainly concerns the wisdom of invoking Heracles the Saviour, when threatened by erotic nightmares at any hour of the twenty-four.
4. Alcyoneus (‘mighty ass’) is probably the spirit of the sirocco, ‘the breath of the Wild Ass’, or Typhon, which brings bad dreams, and murderous inclinations, and rapes; and this makes Silenus’s claim to have routed the giants with the braying of his pack-ass still more ridiculous. Mimas (‘mimicry’) may refer to the delusive verisimilitude of dreams; and Hippolytus (‘stampede of horses’) recalls the ancient attribution of terror-dreams to the Mare-headed goddess. In the north, it was Odin whom sufferers from ‘the Nightmare and her ninefold’ invoked, until his place was taken by St. Swithold.
5. What use Heracles made of the herb can be deduced from the Babylonian myth of the cosmic fight between the new gods and the old. There Marduk, Heracles’s counterpart, holds a herb to his nostrils against the noxious smell of the goddess Tiamat; here Alcyoneus’s breath has to be counteracted.
1. ‘Corycian’, said to mean ‘of the leather sack’, may record the ancient custom of confining winds in bags, followed by Aeolus, and preserved by mediaeval witches. In the other Corycian Cave, at Delphi, Delphyne’s serpent-mate was called Python, not Typhon. Python (‘serpent’) personified the destructive North Wind—winds were habitually depicted with serpent tails—which whirls down on Syria from Mount Casius, and on Greece from Mount Haemus. Typhon, on the other hand, means ‘stupefying smoke’, and his appearance describes a volcanic eruption; hence Zeus was said to have buried him at last under Mount Aetna. But the name Typhon also meant the burning Sirocco from the Southern Desert, a cause of havoc in Libya and Greece, which carries a volcanic smell and was pictured by the Egyptians as a desert ass. The god Set, whose breath Typhon was said to be, maimed Osiris in much the same way as Python maimed Zeus, but both were finally overcome; and the parallel has confused Python with Typhon.
2. This divine flight into Egypt, as Lucian observes (On Sacrifices), was invented to account for the Egyptian worship of gods in animal form—Zeus-Ammon as ram, Hermes-Thoth as ibis or crane, Hera-Isis as cow, Artemis-Pasht as cat, and so on; but it may also refer historically to a frightened exodus of priests and priestesses from the Aegean Archipelago, when a volcanic eruption engulfed half of the large island of Thera, shortly before 2000 BC. Cats were not domesticated in Classical Greece. A further source of this legend seems to be the Babylonian Creation Epic, the Enuma Elish, according to which, in Damascius’s earlier version, the goddess Tiamat, her consort’ Apsu, and their son Mummi (‘confusion’), let loose Kingu and a horde of other monsters against the newly-born trinity of gods: Ea, Anu, and Bel. A panic flight follows; but presently Bel rallies his brothers, takes command, and defeats Tiamat’s forces, crushing her skull with a club and slicing her in two ‘like a fiat-fish’.
3. The myth of Zeus, Delphyne, and the bear-skin records Zeus’s humiliation at the hands of the Great Goddess, worshipped as a She-bear, whose chief oracle was at Delphi; the historical occasion is unknown, but the Cadmeians of Boeotia seem to have been concerned with preserving the Zeus cult. Typhon’s ‘ephemeral fruits’, given him by the Three Fates, appear to be the usual death-apples. In a proto-Hittite version of the myth the serpent Illyunka overcomes the Storm-god and takes away his eyes and heart, which he recovers by stratagem. The Divine Council then call on the goddess Inara to exert vengeance. Illyunka, invited by her to a feast, eats until gorged; when upon she binds him with a cord and he is despatched by the Storm-god.
4. Mount Casius (now Jebel-el-Akra) is the Mount Hazzi which figures in the Hittite story of Ullikummi the stone giant, who grew at an enormous rate, and was ordered by his father Kumarbi to destroy the seventy gods of Heaven. The Storm-god, the Sun-god, the Goddess of Beauty and all their fellow-deities failed to kill Ullikummi, until Ea the God of Wisdom, using the knife that originally severed Heaven from Earth, cut off the monster’s feet and sent it crashing into the sea. Elements of this story occur in the myth of Typhon, and also in that of the Aloeids who grew at the same rate and used mountains as a ladder to Heaven. The Cadmeians are likely to have brought these legends into Greece from Asia Minor.
1. This is another popular version of the Giants’ Revolt. The name Ephialtes, the assault on Olympus, the threat to Hera, and the prophecy of their invulnerability, occur in both versions. Ephialtes and Otus, ‘sons of the threshing-floor’ by ‘her who strengthens the genitals’, grandsons of ‘Three Face’, namely Hecate, and worshippers of the wild Muses, personify the incubus, or orgiastic nightmare, which stifles and outrages sleeping women. Like the Nightmare in British legend, they are associated with the number nine. The myth is confused by a shadowy historical episode reported by Diodorus Siculus. He says that Aloeus, a Thessalian, sent his sons to liberate their mother Iphimedeia and their sister Pancratis (‘all-strength’) from the Thracians, who had carried them off to Naxos; their expedition was successful, but they quarrelled about the partition of the island and killed each other. However, though Stephanus of Byzantium records that the city of Aloeium in Thessaly was named after the Aloeids, early mythographers make them Boeotians.
2. The twins’ mutual murder recalls the eternal rivalry for the love of the White Goddess between the sacred king and his tanist, who alternately meet death at each other’s hands. That they were called ‘sons of the threshing-floor’ and escaped destruction by Zeus’s lightning, connects them with the corn cult, rather than the oak cult. Their punishment in Tartarus, like that of Theseus and Peirithous, seems to be deduced from an ancient calendar symbol showing the twins’ heads turned back to back, on either side of a column, as they sit on the Chair of Forgetfulness. The column, on which the Death-in-Life Goddess perches, marks the height of summer when the sacred king’s reign ends and the tanist’s begins. In Italy, this same symbol became two-headed Janus; but the Italian New Year was in January, not at the heliacal rising of two-headed Sirius.
3. Ares’s imprisonment for thirteen months is an unrelated mythic fragment of uncertain date, referring perhaps to an armistice of one whole year—the Pelasgian year had thirteen months—agreed upon between the Thessalo-Boeotians and Thracians, with war-like tokens of both nations entrusted to a brazen vessel in a temple of Hera Eriboea. Pelion, Ossa, and Olympus are all mountains to the east of Thessaly, with a distant view of the Thracian Chersonese where the war terminated by this armistice may have been fought.
1. The story of Zeus and the boy’s guts is not so much a myth as a moral anecdote expressing the disgust felt in more civilized parts of Greece for the ancient cannibalistic practices of Arcadia, which were still performed in the name of Zeus, as ‘barbarous and unnatural’ (Plutarch: Life of Pelopidas). Lycaon’s virtuous Athenian contemporary Cecrops, offered only barley—cakes, abstaining even from animal sacrifices. The Lycaonian rites, which the author denies that Zeus ever countenanced, were apparently intended to discourage the wolves from preying on flocks and herds, by sending them a human king. ‘Lycaeus’ means ‘of the she-wolf’, but also ‘of the light’, and the lightning in the Lycaon myth shows that Arcadian Zeus began as a rain-making sacred king—in service to the divine She-wolf, the Moon, to whom the wolfpack howls.
2. A Great Year of one hundred months, or eight solar years, was divided equally between the sacred king and his tanist; and Lycaon’s fifty sons—one for every month of the sacred king’s reign—will have been the eaters of the umble soup. The figure twenty-two, unless it has been arrived at by a count of the families who claimed descent from Lycaon and had to participate in the umble-feast, probably refers to the twenty-two five-year lustra which composed a cycle—the 110-year cycle constituting the reign of a particular line of priestesses.
3. The myth of Deucalion’s Flood, apparently brought from Asia by the Hellads, has the same origin as the Biblical legend of Noah. But though Noah’s invention of wine is the subject of a Hebrew moral tale, incidentally justifying the enslavement of the Canaanites by their Kassite and Semitic conquerors, Deucalion’s claim to the invention has been suppressed by the Greeks in favour of Dionysus. Deucalion is, however, described as the brother of Ariadne, who was the mother, by Dionysus, of various vine-cult tribes, and has kept his name ‘new-wine sailor’ (from deucos and halieus). The Deucalion myth records a Mesopotamian flood of the third millennium BC; but also the autumnal New Year feast of Babylonia, Syria, and Palestine. This feast celebrated Parnapishtim’s outpouring of sweet new wine to the builders of the ark, in which (according to the Babylonian Gilgamesh Epic) he and his family survived the Deluge sent by the goddess Ishtar. The ark was a moon-ship and the feast was celebrated on the new moon nearest to the autumnal equinox, as a means of inducing the winter rains. Ishtar, in the Greek myth, is called Pyrrha—the name of the goddess-mother of the Puresati (Philistines), a Cretan people who came to Palestine by way of Cilicia about the year 1200 BC; in Greek, pyrrha means ‘fiery red’, and is an adjective applied to wine.
4. Xisuthros was the hero of the Sumerian Flood legend, recorded by Berossus, and his ark came to rest on Mount Ararat. All these arks were built of acacia-wood, a timber also used by Isis for building Osiris’s death-barge.
5. The myth of an angry god who decides to punish man’s wickedness with a deluge seems to be a late Greek borrowing from the Phoenicians, or the Jews; but the number of different mountains, in Greece, Thrace, and Sicily, on which Deucalion is said to have landed, suggests that an ancient Flood myth has been superimposed on a later legend of a flood in Northern Greece. In the earliest Greek version of the myth, Themis renews the race of man without first obtaining Zeus’s consent; it is therefore likely that she, not he, was credited with the Flood, as in Babylonia.
6. The transformation of stones into a people is, perhaps, another Helladic borrowing from the East; St. John the Baptist referred to a similar legend, in a pun on the Hebrew words banim and abanim, declaring that God could raise up children to Abraham from the desert stones.
7. That a white bitch, the Moon-goddess Hecate, littered a vine-stick in the reign of Deucalion’s son Orestheus is probably the earliest Greek wine myth. The name Ozolian is said to be derived from ozoi, ‘vine shoots’. One of the wicked sons of Lycaon was also named Orestheus, which may account for the forced connection which the mythographers have made between the myth of the umble soup and the Deucalionian Flood.
8. Amphictyon, the name of another of Deucalion’s sons, is a male form of Amphictyonis, the goddess in whose name the famous northern confederation, the Amphictyonic League, had been founded; according to Strabo, Callimachus, and the Scholiast on Euripides’s Orestes, it was regularized by Acrisius of Argos. Civilized Greeks, unlike the dissolute Thracians, abstained from neat wine; and its tempering with water at the conference of the member states, which took place in the vintage season at Antela near Thermopylae, will have been a precaution against murderous disputes.
9. Deucalion’s son Hellen was the eponymous ancestor of the entire Hellenic race: his name shows that he was a royal deputy for the priestess of Helle, or Hellen, or Helen, or Selene, the Moon; and, according to Pausanias, the first tribe to be called Hellenes came from Thessaly, where Helle was worshipped.
10. Aristotle (Meteorologica) says that Deucalion’s Flood took place ‘in ancient Greece (Graecia), namely the district about Dodona and the Achelous River’. Graeci means ‘worshippers of the Crone’, presumably the Earth-goddess of Dodona, who appeared in triad as the Graeae; and it has been suggested that the Achaeans were forced to invade the Peloponnese because unusually heavy rains had swamped their grazing grounds. Helle’s worship seems to have ousted that of the Graeae.
11. The scarabaeus beetle was an emblem of immortality in Lower Egypt because it survived the flooding of the Nile—the Pharaoh as Osiris entered his sun-boat in the form of a scarabaeus—and its sacral use spread to Palestine, the Aegean, Etruria, and the Balearic Islands. Antoninus Liberalis also mentions the myth of Cerambus, or Terambus, quoting Nicander.
1. Later mythographers understood Atlas as a simple personification of Mount Atlas, in North-western Africa, whose peak seemed to hold up the Heavens; but, for Homer, the columns on which he supported the firmament stood far out in the Atlantic Ocean, afterwards named in his honour by Herodotto. He began, perhaps, as the Titan of the Second day of the Week, who separated the waters of the firmament from the ware of the earth. Most rain comes to Greece from the Atlantic, especially the heliacal rising of Atlas’s star-daughters, the Hyades; which part explains why his home was in the west. Heracles took the Heavens from his shoulders in two senses.
2. The Egyptian legend of Atlantis—also current in folk-tale along the Atlantic seaboard from Gibraltar to the Hebrides, and among the Yorub in West Africa—is not to be dismissed as pure fancy, and seems to date from the third millennium BC. But Plato’s version, which he claims that Solon learned from his friends the Libyan priests of Sais in the Delta, he apparently been grafted on a later tradition: how the Minoan Cretans who had extended their influence to Egypt and Italy, were defeated a Hellenic confederacy with Athens at its head; and whom, perhaps as the result of a submarine earthquake, the enormous harbour works built by the Keftiu (‘sea-people’, meaning the Cretans and their allies) on the island of Pharos and, subsided under seven fathoms of water—where they have lately been rediscovered by dive: These works consisted of an outer and an inner basin, together covering some two hundred and. fifty acres (Gaston Jondet: Les Ports submerges l’ancienne île de Pharos). Such an identification of Atlantis with Pharos would account for Atlas’s being sometimes described as a son of Iapetus—the Japhet of Genesis, whom the Hebrews called Noah’s son and made the ancestor of the Sea-people’s confederacy—and sometimes as a son of Poseidon and, though in Greek myth Iapetus appears as Deucalion’s grandfather, this need mean no more than that he was the eponymous ancestor of the Canaanite tribe which brought the Mesopotamian Flood legend rather than the Atlantian, to Greece. Several details in Plato’s account such as the pillar sacrifice of bulls and the hot-and-cold water systems in Atlas’s palace, make it certain that the Cretans are being described, and no other nation. Like Atlas, the Cretans ‘knew all the depths of the sea’. According to Diodorus, when most of the inhabitants of Greece, were destroyed by the great flood, the Athenians forgot that they have founded Sais in Egypt. This seems to be a muddled way of saying that after the submergence of the Pharos harbour-works the Athenians forgot their religious ties with the city of Sais, where the same Libyan goddess Neith, or Athene, or Tanit, was worshipped.
3. Plato’s story is confused by his account of the vast numbers of elephants in Atlantis, which may refer to the heavy import of Greece by way of Pharos, but as perhaps been borrowed from the elder legend. The whereabouts of the folk-tale Atlantis has been the subject of numerous theories, though Plato’s influence has naturally concentrated popular attention on the Atlantic Ocean. Until recently, the Atlantic Ridge (stretching from Iceland to the Azores and then bending southeastward to Ascension Island and Tristan da Cunha) was supposed to be its remains; but oceanographic surveys show that apart from these peaks the entire ridge has been under water for at least sixty million years. Only one large inhabited island in the Atlantic is known to have disappeared: the plateau now called the Dogger Bank. But the bones and implements hauled up in cod-nets show that this disaster occurred in Paleolithic times; and it is far less likely that the news of its disappearance reached Europe from survivors who drifted across the intervening waste of waters than that the memory of a different catastrophe was brought to the Atlantic seaboard by the highly civilized Neolithic immigrants from Libya, usually known as the passage-grave builders.
4. These were farmers and arrived in Great Britain towards the close of the third millennium BC; but no explanation has been offered for their mass movement westwards by way of Tunis and Morocco to Southern Spain and then northward to Portugal and beyond. According to the Welsh Atlantis legend of the lost Cantrevs of Dyfed (impossibly located in Cardigan Bay), a heavy sea broke down the sea-walls and destroyed sixteen cities. The Irish Hy Brasil; the Breton City of Ys; the Cornish Land of Lyonesse, (impossibly located between Cornwall and the Sicily Isles); the French Île Verte; the Portuguese Ilha Verde: all are variants of this legend. But if what the Egyptian priests really told Solon was that the disaster took place in the Far West, and that the survivors moved ‘beyond the Pillars of Heracles’, Atlantis can be easily identified.
5. It is the country of the Atlantians, mentioned by Diodorus Siculus as a most civilized people living to the westward of Lake Tritonis, from whom the Libyan Amazons, meaning the matriarchal tribes later described by Herodotus, seized their city of Cerne. Diodorus’s legend cannot be archaeologically dated, but he makes it precede a Libyan invasion of the Aegean Islands and Thrace, an event which cannot have taken place later than the third millennium BC. If, then, Atlantis was Western Libya, the floods which caused it to disappear may have been due either to a phenomenal rainfall such as caused the famous Mesopotamian and Ogygian Floods, or to a high tide with a strong north-westerly gale, such as washed away a large part of the Netherlands in the twelfth and thirteenth centuries and formed the Zuider Zee1, or to a subsidence of the coastal region. Atlantis may, in fact, have been swamped at the formation of Lake Tritonis, which apparently once covered several thousand square miles of the Libyan lowlands; and perhaps extended northward into the Western Gulf of Sirte, called by the geographer Scylax ‘the Gulf of Tritonis’, where the dangerous reefs suggest a chain of islands of which only Jerba and the Kerkennahs survive.
6. The island left in the centre of the Lake mentioned by Diodorus was perhaps the Chaamba Bou Rouba in the Sahara. Diodorus seems to be referring to such a catastrophe when he writes in his account of the Amazons and Atlantians: ‘And it is said that, as a result of earthquakes, the parts of Libya towards the ocean engulfed Lake Tritonis, making it disappear.’ Since Lake Tritonis still existed in his day, what he had probably been told was that as a result of earthquakes in the Western Mediterranean the sea engulfed part of Libya and formed Lake Tritonis. The Zuider Zee and the Copaic Lake have now both been reclaimed; and Lake Tritonis, which, according to Scylax, still covered nine hundred square miles in Classical times, has shrunk to the salt-marshes of Chott Melghir and Chott el Jerid. If this was Atlantis, some of the dispossessed agriculturists were driven west to Morocco, others south across the Sahara, others east to Egypt and beyond, taking their story with them; a few remained by the lakeside. Plato’s elephants may well have been found in this territory, though the mountainous coastline of Atlantis belongs to Crete, of which the sea-hating Egyptians knew only by hearsay.
7. The five pairs of Poseidon’s twin sons who took the oath of allegiance to Atlas will have been representatives at Pharos of ‘Keftiu’ kingdoms allied to the Cretans. In the Mycenaean Age double-sovereignty was the rule: Sparta with Castor and Polydeuces, Messene with Idas and Lynceus, Argos with Proetus and Acrisius, Tiryns with Heracles and Iphicles, Thebes with Eteocles and Polyneices. Greed and cruelty will have been displayed by the Sons of Poseidon only after the fall of Cnossus, when commercial integrity declined and the merchant turned pirate.
8. Prometheus’s name ‘forethought’, may originate in a Greek misunderstanding of the Sanskrit word pramantha, the swastika, or fire-drill, which he had supposedly invented, since Zeus Prometheus at Thurii was shown holding a fire-drill. Prometheus, the Indo-European folk-hero, became confused with the Carian hero Palamedes, the inventor or distributor of all civilized arts (under the goddess’s inspiration); and with the Babylonian god Ea, who claimed to have created a splendid man from the blood of Kingu (a sort of Cronus), while the Mother-goddess Aruru created an inferior man from clay. The brothers Pramanthu and Manthu, who occur in the Bhagavata Purana, a Sanskrit epic, may be prototypes of Prometheus and Epimetheus (‘afterthought’); yet Hesiod’s account of Prometheus, Epimetheus, and Pandora is not genuine myth, but an antifeminist fable, probably of his own invention, though based on the story of Demophon and Phyllis. Pandora (‘all-giving’) was the Earth-goddess Rhea, worshipped under that title at Athens and elsewhere (Aristophanes: Birds; Philostratus), whom the pessimistic Hesiod blames for man’s mortality and all the ills which beset life, as well as for the frivolous and unseemly behaviour of wives. His story of the division of the bull 1 Since this was written, history has repeated itself disastrously. is equally unmythical: a comic anecdote, invented to account for Prometheus’s punishment, and for the anomaly of presenting the gods only with the thigh-bones and fat cut from the sacrificial beast. In Genesis the sanctity of the thigh-bones is explained by Jacob’s lameness which an angel inflicted on him during a wrestling match. Pandora’s jar (not box) originally contained winged souls.
9. Greek islanders still carry fire from one place to another in the pith of giant fennel, and Prometheus’s enchainment on Mount Caucasus may be a legend picked up by the Hellenes as they migrated to Greece from the Caspian Sea: of a frost-giant, recumbent on the snow of the high peaks, and attended by a flock of vultures.
10. The Athenians were at pains to deny that their goddess took Prometheus as her lover, which suggests that he had been locally identified with Hephaestus, another fire-god and inventor, of whom the same story was told because he shared a temple with Athene on the Acropolis.
11. Menoetius (‘ruined strength’) is a sacred king of the oak cult; the name refers perhaps to his ritual maiming.
12. While the right-handed swastika is a symbol of the sun, the left-handed is a symbol of the moon. Among the Akan of West Africa, a people of Libyo-Berber ancestry, it represents the Triple-goddess Ngame.
1. The Dawn-maiden was a Hellenic fancy, grudgingly accepted by the mythographers as a Titaness of the second generation; her two-horse chariot and her announcement of the Sun’s advent are allegories. She evolved from the bloody-fingered Indian Mother-goddess Ushas.
2. Eos’s constant love affairs with young mortals are also allegoric: dawn brings midnight lovers a renewal of erotic passion, and is the most usual time for men to be carried off by fever. The allegory of her union with Astraeus is a simple one: the stars merge with dawn in the east Astraeus, the dawn wind, rises as if it were their emanation. Then, because wind was held to be a fertilizing agent, Eos became the mother Astraeus of the Morning Star left alone in the sky. (Astraeus was another name for Cephalus, also said to have fathered the Morning Star on her.) It followed philosophically that, since the Evening Star is identical with the Morning Star, and since Evening is Dawn’s last appearance, all the stars must be born from Eos, and so must every wind but the dawn wind. This allegory, however, contradicted the myth of Boreas’s creation by the Moon-goddess Eurynome.
3. In Greek art, Eos and Hemera are indistinguishable characters. Tithonus has been taken by the allegorist to mean ‘a grant of a stretching out’ (from teino and one), a reference to the stretching-out of his life, Eos’s plea; but it is likely, rather, to have been a masculine form oleos own name, Titonë—from tito, ‘day’ and onë, ‘queen’—and to have meant ‘partner of the Queen of Day’. Cicadas are active as soon as the day warms up, and the golden cicada was an emblem of Apollo as the Sun-god among the Greek colonists of Asia Minor.
1. Orion’s story consists of three or four unrelated myths strung together. The first, confusedly told, is that of Oenopion. This concerns a sacred king’s unwillingness to resign his throne, at the close of his term, even when the new candidate for kingship had been through his ritual combats and married the queen with the usual feasting. But the new king is only an interrex who, after reigning for one day, is duly murdered and devoured by Maenads; the old king, who has been shamming dead in a tomb, then remarries the queen and continues his reign.
2. The irrelevant detail of the Cyclops’s hammer explains Orion’s blindness: a mythological picture of Odysseus searing the drunken Cyclops’s eye has apparently been combined with a Hellenic allegory: how the Sun Titan is blinded every evening by his enemies, but restored to sight by the following Dawn. Orion (‘the dweller on the mountain’) and Hyperion (‘the dweller on high’) are, in fact, identified here. Orion’s boast that he would exterminate the wild beasts not only refers to his ritual combats, but is a fable of the rising Sun, at whose appearance all wild beasts retire to their dens.
3. Plutarch’s account of the scorpion sent by the god Set to kill the Child Horus, son of Isis and Osiris, in the hottest part of the summer, explains Orion’s death by scorpion-bite and Artemis’s appeal to Asclepius (Plutarch: On Isis and Osiris). Horus died, but Ra, the Sun-god, revived him, and later he avenged his father Osiris’s death; in the original myth Orion, too, will have been revived. Orion is also, in part, Gilgamesh, the Babylonian Heracles, whom Scorpion-men attack in the Tenth Tablet of the Calendar epic—a myth which concerned the mortal wounding of the sacred king as the Sun rose in Scorpio. Exactly at what season the wounding took place depends on the antiquity of the myth; when the Zodiac originated, Scorpio was probably an August sign, but in Classical times the precession of the equinoxes had advanced it to October.
4. Another version of Orion’s death is recorded on one of the Hittite Ras Shamra tablets. Anat, or Anatha, the Battle-goddess, fell in love with a handsome hunter named Aqhat, and when he vexatiously refused to give her his bow, asked the murderous Yatpan to steal it from him. To her great grief the clumsy Yatpan not only killed Aqhat, but dropped the bow into the sea. The astronomical meaning of this myth is that Orion and the Bow—a part of the constellation, which the Greeks called ‘The Hound’—sink below the southern horizon for two whole months every spring. In Greece this story seems to have been adapted to a legend of how the orgiastic priestesses of Artemis—Opis being a rifle of Artemis herself—killed an amorous visitor to their islet of Ortygia. And in Egypt since the return of the constellation Orion introduces the summer heat, it was confusingly identified with Horus’s enemy Set, the two bright star above him being his ass’s ears.
5. The myth of Orion’s birth is perhaps more than a comic tale modelled on that of Philemon and Baucis (Ovid: Metamorphoses), and told to account for the first syllable of his ancient name Urion—as though it were derived from ourein, ‘to urinate’, not from ouros, the Homeric form of oros, ‘mountain’. Yet a primitive African rain-producing charm, which consists in making water on a bull’s hide may have been known to the Greeks; and that Orion was a son of Poseidon, the water-god, is a clear allusion to his rain-making powers.
6. The name Pleiades, from the root plei, ‘to sail’, refers to their rising at the season when good weather for sailing approaches. But Pindar form Peleiades, ‘flock of doves’, was perhaps the original form, since the Hyades are piglets. It appears that a seventh star in the group became extinct towards the end of the second millennium; since Hyginus (Fabula) says that Electra disappeared in grief for the destruction of the House of Dardanus. Orion’s vain pursuit of the Pleiades, which occur in the Bull constellation, refers to their rising above the horizon just before the reappearance of Orion.
1. The Sun’s subordination to the Moon, until Apollo usurped Helius’s place and made an intellectual deity of him, is a remarkable feature of early Greek myth. Helius was not even an Olympian, but a mere Titan’s son; and, although Zeus later borrowed certain solar characteristics from the Hittite and Corinthian god Tesup and other oriental sun-gods, these were unimportant compared with his command of thunder and lightning. The number of cattle in Helius’s herds—the Odyssey makes him Hyperion—is a reminder of his tutelage to the Great Goddess: being the number of days covered by twelve complete lunations, as in the Numan year (Censorinus), less the five days sacred to Osiris, Isis, Set, Horus, and Nephthys. It is also a multiple of the Moon-numbers fifty and seven. Helius’s so-called daughters are, in fact, Moon-priestesses—cattle being lunar rather than solar animals in early European myth; and Helius’s mother, the cow-eyed Euryphaessa, is the Moon-goddess herself. The allegory of a sun-chariot coursing across the sky is Hellenic in character; but Nilsson in his Primitive Time Reckoning (1920) has shown that the ancestral clan cults even of Classical Greece were regulated by the moon alone, as was the agricultural economy of Hesiod’s Boeotia. A gold ring from Tiryns and another from the Acropolis at Mycenae prove that the goddess controlled both the moon and the sun, which are placed above her head.
2. In the story of Phaëthon, which is another name for Helius himself (Homer: Iliad and Odyssey), an instructive fable has been grafted on the chariot allegory, the moral being that fathers should not spoil their sons by listening to female advice. This fable, however, is not quite so simple as it seems: it has a mythic importance in its reference to the annual sacrifice of a royal prince, on the one day reckoned as belonging to the terrestrial, but not to the sidereal year, namely that which followed the shortest day. The sacred king pretended to die at sunset; the boy interrex was at once invested with his titles, dignities, and sacred implements, married to the queen, and killed twenty-four hours later: in Thrace, torn to pieces by women disguised as horses, but at Corinth, and elsewhere, dragged at the tail of a sun-chariot drawn by maddened horses, until he was crushed to death. Thereupon the old king reappeared from the tomb where he had been hiding, as the boy’s successor. The myths of Glaucus, Pelops, and Hippolytus (‘stampede of horses’), refer to this custom, which seems to have been taken to Babylon by the Hittites.
3. Black poplars were sacred to Hecate, but the white gave promise of resurrection; thus the transformation of Phaëthon’s sisters into poplars points to a sepulchral island where a college of priestesses officiated at the oracle of a tribal king. That they were also said to have been turned into alders supports this view: since alders fringed Circe’s Aeaea (‘wailing’), a sepulchral island lying at the head of the Adriatic, not far from the mouth of the Po (Homer: Odyssey). Alders were sacred to Phoroneus, the oracular hero and inventor of fire. The Po valley was the southern terminus of the Bronze Age route down which amber, sacred to the Sun, travelled to the Mediterranean from the Baltic.
4. Rhodes was the property of the Moon-goddess Danaë—called Cameira, Ialysa, and Linda—until she was extruded by the Hittite Sun-god Tesup, worshipped as a bull. Danaë may be identified with Halia (‘of the sea’), Leucothea (‘white goddess’), and Electryo (‘amber’). Poseidon’s six sons and one daughter, and Helius’s seven sons, point to a seven-day week ruled by planetary powers, or Titans. Actis did not found Heliopolis—Onn, or Aunis—one of the most ancient cities in Egypt; and the claim that he taught the Egyptians astrology is ridiculous. But after the Trojan War the Rhodians were for a while the only sea-traders recognized by the Pharaohs, and seem to have had ancient religious ties with Heliopolis, the centre of the Ra cult. The ‘Heliopolitan Zeus’, who bears busts of the seven planetary powers on his body sheath, may be of Rhodian inspiration; little similar statues found at Tortosa in Spain, and Byblos in Phoenicia.
1. The Ionians and Aeolians, the first two waves of patriarchal Hellenes to invade Greece. They were persuaded by the Hellads already there to worship the Triple-goddess and change their social customs accordingly, becoming Greeks (graikoi, ‘worshippers of the Grey Goddess, or Crone’). Later, the Achaeans and Dorians succeeded in establishing patriarchal rule and patrilinear inheritance, and therefore described Achaeus and Dorus as first-generation sons of a common ancestor, Hellen—a masculine form of the Moon-goddess Helle or Helen. The Parian Chronicle records that this change from Greeks to Hellenes took place in 1521 BC, which seems a reasonable enough date. Aeolus and Ion were then relegated to the second generation, and called sons of the thievish Xuthus, this being a way of denouncing the Aeolian and Ionian devotion to the orgiastic Moon-goddess Aphrodite—whose sacred bird was the xuthos, or sparrow, and whose priestesses cared nothing for the patriarchal view that women were the property of their fathers and husbands. But Euripides, as a loyal Ionian of Athens, makes Ion elder brother to Dorus and Achaeus, and the son of Apollo as well.
2. Poseidon’s seduction of Melanippe, his seduction of the Mare-headed Demeter, and Aeolus’s seduction of Euippe, all refer perhaps to the same event: the seizure by Aeolians of the pre-Hellenic horse-cult centres. The myth of Arne’s being blinded and imprisoned in a tomb, where she bore the twins Aeolus and Boeotus, and of their subsequent exposure on the mountain among wild beasts, is apparently deduced from the familiar icon that yielded the myths of Danaë, Antiope, and the rest. A priestess of Mother Earth’s is shown crouched in a tholus tomb, presenting the New Year twins to the shepherds, for revelation at her Mysteries; tholus tombs have their entrances always facing east, as if in promise of rebirth. These shepherds are instructed to report that they found the infants abandoned on the mountainside, being suckled by some sacred animal—cow, sow, she-goat, bitch, or she-wolf. The wild beasts from whom the twins are supposed to have been saved represent the seasonal transformations of the newly-born sacred king.
3. Except for the matter of the imprisoned winds, and the family incest on Lipara, the remainder of the myth concerns tribal migrations. The mythographers are thoroughly confused between Aeolus the son of Hellen; another Aeolus who, in order to make the Aeolians into third-generation Greeks, is said to have been the son of Xuthus; and the third Aeolus, grandson of the first.
4. Since the Homeric gods did not regard the incest of Aeolus’s sons and daughters as in the least reprehensible, it looks as if both he an Enarete were not mortals and thus bound by the priestly tables of kinship and affinity, but Titans; and that their sons and daughters were the remaining six couples, in charge of the seven celestial bodies and the seven days of the sacred week. This would explain their privileged god-like existence, without problems of either food, drink, clothing, in an impregnable palace built on a floating island—like Delos before the birth of Apollo. ‘Macareus’ means’ happy’, as only gods were happy. It was left for Latin mythographers to humanise Aeolus, and awaken him to a serious view of his family’s conduct; the amendment to the myth permitted them to account both for the foundation of Aeolian kingdoms in Italy and Sicily, and—because ‘Canache’ means ‘barking’ and her child was thrown to the dogs—for the Italian custom of puppy sacrifice. Ovid apparently took this story from the second book of Sostratus’s Etruscan History (Plutarch: Parallel Stories).
5. The winds were originally the property of Hera, and the male god had no power over them; indeed, in Diodorus’s account, Aeolus merely teaches the islanders the use of sails in navigation and foretells, from signs in the fire, what winds will rise. Control of the winds, regarded as the spirits of the dead, is one of the privileges that the Death-goddess’s representatives have been most loth to surrender; witches in England; Scotland and Brittany still claimed to control and sell winds to sailors as late as the sixteenth and seventeenth centuries. But the Dorians had been thoroughly already by Homer’s time they had advanced Aeolus, the eponymous ancestor of the Aeolians, to the rank of godling, and given him charge of his fellow-winds at Hera’s expense—the Aeolian Islands, which bore his name, being situated in a region notorious for the violence and diversity of its winds. This compromise was apparently accepted with bad grace by the priests of Zeus and Poseidon, who opposed the creation of any new deities, and doubtless also by Hera’s conservative devotee who regarded the winds as her inalienable property.
1. This theatrical myth is told to substantiate the Ionians’ seniority over Dorians and Achaeans, and also to award them divine descent from Apollo. But Creusa in the cave is perhaps the goddess, presenting the New Year infant, or infants, to a shepherd—mistaken for Apollo in pastoral dress. Helice, the willow, was the tree of the fifth month, sacred to the Triple Muse, whose priestess used it in every kind of witchcraft and water-magic; the Ionians seem to have subordinated themselves willingly to her.
1. The legend of the halcyon’s, or kingfisher’s, nest (which has no foundation in natural history, since the halcyon does not build any kind of nest, but lays eggs in holes by the waterside) can refer only to the birth of the new sacred king at the winter solstice—after the queen who represents his mother, the Moon-goddess, has conveyed the old king’s corpse to a sepulchral island. But because the winter solstice does not always coincide with the same phase of the moon, ‘every year’ must be understood as ‘every Great Year’, of one hundred lunations, in the last of which solar and lunar time were roughly synchronized, and the sacred king’s term ended.
2. Homer connects the halcyon with Alcyone, a title of Meleager’s wife Cleopatra (Iliad), and with a daughter of Aeolus, guardian of the winds. Halcyon cannot therefore mean hal-cyon, ‘sea-hound’, as is usually supposed, but must stand for alcy-one, ‘the queen who wards off evil’. This derivation is confirmed by the myth of Alcyone and Ceyx, and the manner of their punishment by Zeus and Hera. The seamew part of the legend need not be pressed, although this bird, which has a plaintive cry, was sacred to the Sea-goddess Aphrodite, or Leucothea, like the halcyon of Cyprus. It seems that late in the second millennium BC the sea-faring Aeolians, who had agreed to worship the pre-Hellenic Moon-goddess as their divine ancestress and protectress, became tributary to the Zeus-worshipping Achaeans, and were forced to accept the Olympian religion. ‘Zeus’, which according to Johannes Tzetzes, hitherto been a title born by petty kings, was henceforth reserved for the Father of Heaven alone. But in Crete, the ancient mystical tradition that Zeus was born and died annually lingered on into Christian times, and tombs of Zeus were shown at Cnossus, on Mount Ida, and on Mount Dicte, each a different cult-centre. Callimachus was scandalized, and in his Hymn to Zeus wrote: ‘The Cretans are always liars. They have even built thy tomb, O Lord! But thou art not dead, for thou livest for ever.’ This is quoted in Titus.
3. Pliny, who describes the halcyon’s alleged nest in detail—apparently the zoophyte called halcyoneum by Linnaeus—reports that the halcyon is rarely seen, and then only at the two solstices and at the setting of the Pleiades. This proves her to have originally been a manifestation of the Moon-goddess, who was alternately the Goddess of Life-in-Death at the winter solstice, and of Death-in-Life at the summer solstice; and who, every Great Year, early in November, when the Pleiades set, sent the sacred king his death summons.
4. Still another Alcyone, daughter of Pleione (‘sailing queen’) by Atlas, was the leader of the seven Pleiades. The Pleiades’ heliacal rising in May began the navigational year; their setting marked its end, when (as Pliny notes in a passage about the halcyon) a remarkably cold north wind blows. The circumstances of Ceyx’s death show that the Aeolians, who were famous sailors, worshipped the goddess as ‘Alcyone’ because she protected them from rocks and rough weather: Zeus wrecked Ceyx’s ship, in defiance of her powers, by hurling a thunderbolt at it. Yet the halcyon was still credited with the magical power of allaying storms; and its body, when dried, was used as a talisman against Zeus’s lightning—presumably on the ground that where once it strikes it will not strike again. The Mediterranean is inclined to be calm about the time of the winter solstice.
1. This extravagant romance seems to have been invented to account for a series of Thraco-Pelasgian wall-paintings, found by Phocian invaders in a temple at Daulis (‘shaggy’), which illustrated different methods of prophecy in local use.
2. The cutting-out of Procne’s tongue misrepresents a scene showing a prophetess in a trance, induced by the chewing of laurel-leaves; her face is contorted with ecstasy, not pain, and the tongue which seems to have been cut out is in fact a laurel-leave handed her by the priest who interprets her wild babblings. The weaving of the letters into the bridal robe misrepresents another scene: a priestess has cast a handful of oracular sticks on a white cloth, in the Celtic Fashion described by Tacitus (Germania), or the Scythian fashion described by Herodotus; they take the shape of letters, which she is about to read. In the so-called eating of Itys by Tereus, a willow-priestess is taking omens from the entrails of a child sacrificed for the benefit of a king. The scene of Tereus and the oracle probably showed him asleep on a sheep-skin in a temple, receiving a dream revelation; the Greeks would not have mistaken this. That of Dryas’s murder probably showed an oak-tree and priests taking omens beneath it, in Druidic fashion, by the way a man fell when he died. Procne’s transformation into a swallow will have been deduced from a scene that showed a priestess in a feathered robe, taking auguries from the flight of a swallow; Philomela’s transformation into a nightingale, and Tereus’s into a hoopoe, seem to result from similar misreadings. Tereus’s name, which means ‘watcher’, suggests that a male augur figured in the hoopoe picture.
3. Two further scenes may be presumed: a serpent-tailed oracular hero, being offered blood-sacrifices; and a young man consulting a bee-oracle. These are, respectively, Erechtheus and Butes who was the most famous bee-keeper of antiquity, the brothers of Procne and Philomela. Their mother was Zeuxippe, ‘she who yokes horses’, doubtless a Mare-headed Demeter.
4. All mythographers but Hyginus make Procne a nightingale, and Philomela a swallow. This must be a clumsy attempt to rectify a slip made by some earlier poet: that Tereus cut out Philomela’s tongue, not Procne’s. The hoopoe is a royal bird, because it has a crest of feathers, and is particularly appropriate to the story of Tereus, because it is notorious for their stench. According to the Koran, the Solomon prophetic secrets.
5. Daulis, afterwards called Phocis, seems to have been the centre of bird cult. Phocus, the eponymous founder of the new state, was the son of Ornytion (‘moon bird’), and a later king was named Xuthus (‘sparrow’). Hyginus reports that Tereus became hawk, a royal bird of Egypt, Thrace, and North-western Europe.
1. The myth of Erechtheus and Eumolpus concerns the subjugation of Eleusis by Athens, and the Thraco-Libyan origin of the Eleusinian Mysteries. An Athenian cult of the orgiastic Bee-nymph of Midsummer also enters into the story, since Butes is associated in Greek myth with a bee cult on Mount Eryx; and his twin brother Erechtheus (‘he who hastens over the heather’, rather than ‘shatterer’) is the husband of the ‘Active Goddess ‘, the Queen-bee. The name of King Tegyrius of Thrace, whose kingdom Erechtheus’s grandson inherited, makes a further association with bees: it means ‘beehive coveter’. Athens was famous for its honey.
2. Erechtheus’s three noble daughters, like the three daughters of his ancestor Cecrops, are the Pelasgian Triple-goddess, to whom libations were poured on solemn occasions: Otionia (‘with the ear-flaps’), who is said to have been chosen as a sacrifice to Athene, being evidently Owl-goddess Athene herself; Protogonia, the Creatrix Eurynome; and Pandora, the Earth-goddess Rhea. At the transition from matriarchy to patriarchy some of Athene’s priestesses may have been sacrificed to Poseidon.
3. Poseidon’s trident and Zeus’s thunderbolt were originally the same weapon, the sacred labrys, or double-axe, but distinguished from other when Poseidon became god of the sea, and Zeus claimed the right to the thunderbolt.
4. Butes, who was enrolled among the Argonauts, didn’t really belong to the Erechtheid family; but his descendants, the Butadae of Athens, forced their way into Athenian society and, by the sixth century, held the priesthoods of Athene Polias and of Poseidon Erechtheus—this was a fusion of the Hellenic Poseidon with the old Pelasgian hero—as a family inheritance, and seem to have altered the myth accordingly, as they also altered the Theseus one. They combined the Attic Butes with their ancestor, Thracian son of Boreas, who had colonized Naxos and in a rally to Thessaly violated Coronis, the Lapith princess.
1. Serpent-tailed Boreas, the North Wind, was another name for the demiurge Ophion who danced with Eurynome, or Oreithyia, Goddess of Creation, and impregnated her. But, as Ophion was to Eurynome, or Boreas to Oreithyia, so was Erechtheus to the original Athene; and Athene Polias (‘of the city’), for whom Oreithyia danced, may have been Athene Polias-Athene the Filly, goddess of the local horse cult, and beloved by Boreas-Erechtheus, who thus became the Athenians’ brother-in-law. The Boreas cult seems to have originated in Libya. It should be remembered that Hermes, falling in love with Oreithyia’s predecessor Herse while she was carrying a sacred basket in a similar procession, to the Acropolis, had ravished her without incurring Athene’s displeasure. The Thesmophoria seems to have once been an orgiastic festival in which priestesses publicly prostituted themselves as a means fertilizing the cornfields. These baskets contained phallic objects.
2. A primitive theory that children were the reincarnations of their ancestors, who entered into women’s wombs as sudden gusts of wind lingered in the erotic cult of the Mare-goddess; and Homer’s authority was weighty enough to make educated Romans still believe, with Pliny that Spanish mares could conceive by turning their hindquarters to wind (Pliny: Natural History). Varro mentions the same phenomenon, and Lactantius, in the late third century AD, makes it an analogy of the Virgin’s impregnation by the Sanctus Spiritus.
3. Boreas blows in winter from the Haemus range and the Strymon, and, when Spring comes with its flowers, seems to have impregnated whole land of Attica; but, since he cannot blow backwards, the myth of Oreithyia’s rape apparently also records the spread of the North Wind cult from Athens to Thrace. From Thrace, or directly from Athens reached the Troad, where the owner of the three thousand mares is Erichthonius, a synonym of Erechtheus. The twelve fillies will have served to draw three four-horse chariots, one for each of annual triad: Spring, Summer, and Autumn. Mount Haemus was haunt of the monster Typhon.
4. Socrates, who had no understanding of myths, misses the point of Oreithyia’s rape: he suggests that a princess of that name, playing on cliffs near the Ilissus, or on the Hill of Ares, was accidentally blown off the edge and killed (Plato: Phaedrus). The cult of Boreas has recently been revived at Athens to commemorate his destruction of Persian fleet (Herodotus). He also helped the Megalopolitans against the Spartans and earned annual sacrifices (Pausanias).
1. This myth is of familiar pattern, except that Hippothous is twice exposed and that, on the first occasion, the shepherds come to blows. The anomaly is perhaps due to a misreading of an icon-sequence, which showed royal twins being found by shepherds, and these same twins coming to blows when grown to manhood—like Pelias and Neleus, Proetus and Acrisius or Eteocles and Polyneices.
2. Alope is the Moon-goddess as vixen who gave her name to the Thessalian city of Alope (Pherecydes, quoted by Stephanus of Byzantium sub Alope); the vixen was also the emblem of Messene. The mythographer is probably mistaken in recording that the robe worn by Hippothous was cut from Alope’s dress; it will have been the swaddling band into which his clan and family marks were woven.
1. This myth concerns ecclesiastical politics in Northern Greece, Attica, and the Peloponnese: the suppression, in Apollo’s name, of pre-Hellenic medical cult, presided over by Moon-priestesses at the oracular shrines of local heroes reincarnate as serpents, or crows, or ravens. Among their names were Phoroneus, identifiable with the Celtic Raven-god Bran, or Vron; Erichthonius the serpent-tailed; and Cronus, which is a form of Coronus (‘crow’ or ‘raven’), the name of two other Lapith kings. Asclepius (‘unceasingly gentle’) will have been a complimentary title given to all physician heroes, in the hope of winning their benevolence.
2. The goddess Athene, patroness of this cult, was not originally regarded as a maiden; the dead hero having been both her son and her lover. She received the title ‘Coronis’ because of the oracular crow, or raven, and ‘Hygieia’ because of the cures she brought about. Her symbol was the mistletoe, ixias, a word with which the name Ischys (‘strength’) and Ixion (‘strong native’) are closely connected. The Eastern European mistletoe is a parasite of the oak and not like the Western variety, of the poplar or the apple-tree; and ‘Aesculapius’, the Latin form of Asclepius—apparently meaning ‘that which hangs from the esculent oak ‘, i.e. the mistletoe—may well be the earlier rifle of the two. Mistletoe was regarded as the oak-tree’s genitals, and when the Druids ritually lopped it with a golden sickle, they were performing a symbolic emasculation. The viscous juice of it berries passed for oak-sperm, a liquid of great regenerative virtue. Sir James Frazer has pointed out in his Golden Bough that Aeneas visited the Underworld with mistletoe in his hand, and thus held the power of returning at will to the upper air. The ‘certain herb’, which raised Glaucus from the tomb, is likely to have been the mistletoe also. Ischys Asclepius, Ixion, and Polyeidus are, in fact, the same mythic character personifications of the curative power resident in the dismembered genitals of the sacrificed oak-hero. ‘Chylus’, Ischys’s other name, mean ‘the juice of a plant, or berry’.
3. Athene’s dispensation of Gorgon-blood to Asclepius and Erichthonius suggests that the curative rites used in this cult were a secret guarded by priestesses, which it was death to investigate—the Gorgon-head is a formal warning to pryers. But the blood of the sacrificed oak-king, or of his child surrogate, is likely to have been dispensed on these occasions, as well as mistletoe-juice.
4. Apollo’s mythographers have made his sister Artemis responsible for Ischys’s murder; and, indeed, she was originally the same goddess as Athene, in whose honour the oak-king met his death. They have also made Zeus destroy both Ischys and Asclepius with thunderbolts; and, indeed, all oak-kings fell beneath the double-axe, later formalized as a thunderbolt, and their bodies were usually roasted in a bonfire.
5. Apollo cursed the crow, burned Coronis to death for her illegitimate love affair with Ischys, and claimed Asclepius as his own son; then Cheiron and he taught him the art of healing. In other words: Apollo’s Hellenic priests were helped by their Magnesian allies the Centaurs, who were hereditary enemies of the Lapiths, to take over a Thessalian crow-oracle, hero and all, expelling the college of Moon-priestesses and suppressing the worship of the goddess. Apollo retained the stolen crow, or raven, as an emblem of divination, but his priests found dream-interpretation a simpler and more effective means of diagnosing their patients’ ailments than the birds’ enigmatic croaking. At the same time, the sacral use of mistletoe was discontinued in Arcadia, Messene, Thessaly, and Athens; and Ischys became a son of the pine-tree (Elatus), not of the oak—hence the pistachio-cone in the hands of Asclepius’s image at Sicyon. There was another Lapith princess named Coronis whom Butes, the ancestor of the Athenian Butadae, violated.
6. Asclepius’s serpent form, like that of Erichthonius—whom Athene also empowered to raise the dead with Gorgon-blood—shows that he was an oracular hero; but several tame serpents were kept in his temple at Epidaurus (Pausanias) as a symbol of renovation: because serpents cast their slough every year. The bitch who suckled Asclepius, when the goat-herd hailed him as the new-born king, must be Hecate, or Hecabe; and it is perhaps to account for this bitch, with whom he is always pictured, that Cheiron has been made to tutor him in hunting. His other foster-mother, the she-goat, must be the Goat-Athene, in whose aegis Erichthonius took refuge; indeed, if Asclepius originally had a twin—as Pelias was suckled by a mare, and Neleus by a bitch—this will have been Erichthonius.
7. Athene, when reborn as a loyal virgin-daughter of Olympian Zeus, had to follow Apollo’s example and curse the crow, her former familiar.
8. The willow was a tree of powerful moon-magic; and the bitter drug prepared from its bark is still a specific against rheumatism—to which the Spartans in their damp valleys will have been much subject. But branches of the particular variety of willow with which the Spartan Asclepius was associated, namely the agnus castus, were strewn on the beds of matrons at the Athenian Thesmophoria, a fertility festival, supposedly to keep off serpents (Arrian: History of Animals), though really to encourage serpent-shaped ghosts; and Asclepius’s priests may therefore have specialized in the cure of barrenilness.
1. All oracles were originally delivered by the Earth-goddess, whose authority was so great that patriarchal invaders made a practice of stealing her shrines and either appointing priests or retaining the priestesses in their own service. Thus Zeus at Dodona, and Ammon in the Oasis of Siwwa, took over the cult of the oracular oak, sacred to Dia or Dione—as the Hebrew Jehovah did that of Ishtar’s oracular acacia—and Apollo captured the shrines of Delphi and Argos. At Argos, the prophetess was allowed full freedom; at Delphi, a priest intervened between prophetess and votary, translating her incoherent utterances into hexameters; at Dodona, both the Dove-priestesses and Zeus’s male prophets delivered oracles.
2. Mother Earth’s shrine at Delphi was founded by the Cretans, who left their sacred music, ritual, dances, and calendar as a legacy to the Hellenes. Her Cretan sceptre, the labrys, or double-axe, named the priestly corporation at Delphi, the Labryadae, which was still extant in Classical times. The temple made from bees-wax and feathers refers to the goddess as Bee and as Dove; the temple of fern recalls the magical properties attributed to fern-seed at the summer and winter solstices (Sir James Frazer devotes several pages to the subject in his Golden Bough); the shrine of laurel recalls the laurel-leaf chewed by the prophetess and her companions in their orgies. Daphnis is a shortened form of Daphoenissa (‘the bloody one’), as Daphne is of Daphoene. The shrine of bronze engulfed by the earth may merely mark the fourth stage of a Delphic song that, like ‘London Bridge is Broken Down’, told of the various unsuitable materials with which the shrine was successively built; but it may also refer to an underground tholos, the tomb of a hero who was incarnate in the python. The tholos, a beehive-shaped ghost-house, appears to be of African origin, and introduced into Greece by way of Palestine. The Witch of Endor presided at a similar shrine, and the ghost of Adam gave oracles at Hebron. Philostratus refers to the golden birds in his Life of Apollonius of Tyana and describes them as siren-like wrynecks; but Pindar calls them nightingales (Fragment quoted by Athenaeus). Whether the birds represented oracular nightingales, or wrynecks used as love-charms and rain-inducers, is disputable.
3. Inspection of entrails seems to have been an Indo—European mantic device. Divination by the throw of four knucklebone dice was perhaps alphabetical in origin: since ‘signs’, not numbers, were said to be marked on the only four sides of each bone which could turn up. Twelve consonants and four vowels (as in the divinatory Irish Ogham called ‘O’Sullivan’s’) are the simplest form to which the Greek alphabet can be reduced. But, in Classical times, numbers only were marked—1, 3, 4, and 6 on each knucklebone—and the meanings of all their possible combinations had been codified. Prophecy from dreams is a universal practice.
4. Apollo’s priests exacted virginity from the Pythian priestesses at Delphi, who were regarded as Apollo’s brides; but when one of was scandalously seduced by a votary, they had thereafter to be about fifty years old on installation, though still dressing as brides. Bull’s blood was thought to be highly poisonous, because of its magical potency: the blood of sacred bulls, sometimes used to consecrate a tribe, as in Exodus, was mixed with great quantities of water before being sprinkled on the fields as a fertilizer. The Priestess of Earth however, could drink whatever Mother Earth herself drank.
5. Hera, Pasiphaë, and Ino were all titles of the Triple-goddess, interdependence of whose persons was symbolised by the tripod which her priestess sat.
6. The procedure at the oracle of Trophonius—which Pausanias self visited—recalls Aeneas’s descent, mistletoe in hand, to Tartarus, where he consulted his father Anchises, and Odysseus’s earlier consultation of Teiresias; it also shows the relevance of these myths to a common form of initiation rite in which the novice suffers a mock-death, receives mystical instruction from a pretending ghost, and is then reborn in new clan, or secret society. Plutarch remarks that the Trophoniads mystagogues in the dark den—belong to the pre-Olympian age of Cronus, and correctly couples them with the Idaean Dactyls who formed the Samothracian Mysteries.
7. Black poplar was sacred to the Death-goddess at Pagae, and Persephone had a black poplar grove in the Far West (Pausanias).
8. Amphilochus and Mopsus had killed each other, but their ghosts agreed to found a joint oracle.
1. The Greek alphabet was a simplification of the Cretan hieroglyphs. Scholars are now generally agreed that the first written alphabet developed in Egypt during the eighteenth century BC under Cretan influence; which corresponds with Aristides’s tradition, reported by Pliny, that an Egyptian called Menos (‘moon’) invented it ‘fifteen years before the reign of Phoroneus, King of Argos’.
2. There is evidence, however, that before the introduction of the modified Phoenician alphabet into Greece an alphabet had existed there as a religious secret held by the priestesses of the Moon—Io, or the Three Fates; that it was closely linked with the calendar, and that its letters were represented not by written characters, but by twigs cut from different trees typical of the year’s sequent months.
3. The ancient Irish alphabet, like that used by the Gallic druids of whom Caesar wrote, might not at first be written down, and all its letters were named after trees. It was called the Beth-luis-nion (‘birch-rowan-ash’) after its first three consonants; and its canon, which suggests a Phrygian provenience, corresponded with the Pelasgian and the Latin alphabets, namely thirteen consonants and five vowels. The original order was A, B, L, N, O, F, S, H, U, D, T, C, E, M, G, Ng or Gn, R, I, which is likely also to have been the order used by Hermes. Irish ollaves made it into a deaf-and-dumb language, using finger-joints to represent the different letters, or one of verbal cyphers. Each consonant represented a twenty-eight-day month of a series of thirteen, beginning two days after the winter solstice; namely:
1 Dec. 24 B birch, or wild oliv
2 Jan. 21 L rowan
3 Feb. 18 N ash
4 March 18 F alder, or cornel
5 April 15 S willow; SS (Z), blackthorn
6 May 13 H hawthorn, or wild pear
7 June 10 D oak, or terebinth
8 July 8 T holly, or prickly oak
9 Aug. 5 C nut; CC (Q), apple, sorb
10 Sept. 2 M vine
11 Sept. 30 G ivy
12 Oct. 28 Ng or Gn reed, or guelder rose
13 Nov. 25 R cider, or myrtle
4. About 400 BC, as the result of a religious revolution, the order changed as follows to correspond with a new calendar system: B, I. N, H, D, T, C, Q, M, G, Ng, Z, R. This is the alphabet associated with Heracles Ogmius, or ‘Ogma Sunface’, as the earlier is with Phoroneus.
5. Each vowel represented a quarterly station of the year: O (greenweed) the Spring Equinox; U (heather) the Summer Solstice; E (poplar) Autumn Equinox; A (fir, or palm) the birth-tree, and I (yew) death-tree, shared the Winter Solstice between them. This order of letters is implicit in Greek and Latin myth and the sacral tradition of all Europe and, mutatis mutandis, Syria and Asia Minor. The goddess Carmenta invented B and T as well as the vowels, because each of these calendar-consonants introduced one half of her year, as divided between the sacred king and his tanist.
6. Cranes were sacred to Hermes, protector of poets before Apollo usurped his power; and the earliest alphabetic characters were wedge-shaped. Palamedes (‘ancient intelligence’), with his sacred crane (Martial: Epigrams) was the Carian counterpart of Egyptian god Thoth, inventor of letters, with his crane-like ibis. Hermes was Thoth’s early Hellenic counterpart. That Simonides and Epicharmus added new letters to the alphabet is history, not myth; though exactly why they did so remains doubtful. Two additions, xi and psi, were unnecessary, and the removal of the as (H) and digamma (F) impoverished the canon.
7. It can be shown that the names of the letters preserved in the Beth-luis-nion, which are traditionally reported to have come from Greece and reached Ireland by way of Spain, form archaic Greek charm in honour of the Arcadian White Goddess Alphito, who, by Classical times, had degenerated into a mere nursery. The Cadmeian order of letters, perpetuated in the familiar ABC, see be a deliberate misarrangement by Phoenician merchants; they used secret alphabet for trade purposes but feared to offend the goddess, revealing its true order. This complicated and important subject is discussed at length in White Goddess.
8. The vowels added by the priests of Apollo to his lyre were probably those mentioned by Demetrius, an Alexandrian philosopher of the first century BC, when he writes in his dissertation On Style: ‘In Egypt the priests sing hymns to the Gods by uttering the seven vowels in succession, the sound of which produces as strong a musical impression on their hearers as if the flute and lyre were used, but perhaps I had better not enlarge on this theme.’ This suggests that the vowels were used in therapeutic lyre music at Apollo’s shrines.
1. The Dactyls personify the fingers, and Heracles’s Olympic Games are a childish fable illustrated by drumming one’s fingers on a table, omitting the thumb—when the forefinger always wins the race. But secret Orphic knowledge was based on a calendar sequence of magical trees, each of them is assigned to a separate finger joint in the sign-language and a separate letter in Orphic calendar-alphabet, which seems to have been Phrygian in origin. Wild-olive belongs to the top-joint of the thumb, supposedly the seat of virility and therefore called Heracles. This Heracles is said to have had leaves growing from his body (Palaephatus). The similar system is recalled in the popular Western finger-names: e.g. ‘fool’s finger’ which corresponds with Epimedes, the middle finger, and the ‘… finger’, which corresponds with Iasius, the fourth; and in the finger names of palmistry: e.g. Saturn for Epimedes—Saturn having shown himself slow-witted in his struggle with Zeus; and Apollo, god of healing for Iasius. The forefinger is given to Jupiter, or Zeus, who won the race. The little finger, Mercury or Hermes, is the magical one. Through primitive Europe, metallurgy was accompanied by incantations, and smiths therefore claimed the fingers of the right hand as their Dactyls, leaving the left to the sorceresses.
2. The story of Acmon, Damnameneus, and Celmis, whose names refer to smith craft, is another childish fable, illustrated by tapping with index finger on the thumb, as a hammer on an anvil, and then slipping tip of the middle finger between them, as though it were a piece of hot iron. Iron came to Crete through Phrygia from farther along Southern Black Sea coast; and Celmis, being a personification of smith iron, will have been obnoxious to the Great Goddess Rhea, patroness of smiths, whose religious decline began with the smelting of iron an arrival of the iron-weaponed Dorians. She had recognized only silver, copper, lead, and tin as terrestrial ores; though lumps of meteoritic iron were highly prized because of their miraculous origin, and one have fallen on Mount Berecynthus. An unworked lump was found in Neolithic deposit at Phaestus beside a squatting clay image of the goddess … sea-shells, and offering bowls. All early Egyptian iron is meteoritic, it contains a high proportion of nickel and is nearly rust-proof. Celmis’s insult to Hera gave the middle finger its name: digita impudica.
3. The Olympic Games originated in a foot race, run by girls, for the privilege of becoming the priestess of the Moon-goddess Hera (Pausanias); and since this event took place in the month Parthenios, ‘of the maiden’, it seems to have been annual. When Zeus married Hera—when, that is, a new form of sacred kingship had been introduced into Greece by the Achaeans—a second foot race was run by young men for the dangerous privilege of becoming the priestess’s consort, Sun to her Moon, and thus King of Elis; just as Antaeus made his daughter’s suitors race for her (Pindar: Pythian Odes), following the example of Icarius and Danaus.
4. The Games were thereafter held every four years, instead of annually, the girls foot race being run at a separate festival, either a fortnight before or a fortnight after the Olympian Games proper; and the sacred kingship conferred on the victor of the foot race at his marriage to the new priestess, is recalled in the divine honours that the victory continued to bestow in Classical times. Having been wreathed with Heracles’s or Zeus’s olive, saluted as ‘King Heracles’, and pelted with leaves like a Jack o’Green, he led the dance in a triumphal procession and ate sacrificial bull’s flesh in the Council Hall.
5. The original prize, an apple, or an apple-spray, had been a promise of immortality when he was duly killed by his successor; for Plutarch mentions that though a foot race was the sole contest in the original Olympic Games, a single combat also took place, which ended only in the death of the vanquished. This combat is mythologically recorded in the story that the Olympic Games began with a wrestling match between Zeus and Cronus for the possession of Elis (Pausanias), namely the midsummer combat between the king and his tanist; and the result was a foregone conclusion—the tanist came armed with a spear.
6. A scholiast on Pindar (Olympian Odes), quoting Comarchus, shows that the Elian New Year was reckoned from the full moon nearest to the winter solstice, and that a second New Year began at midsummer. Presumably therefore the new Zeus-Heracles, that is to say, the winner of the foot race, killed the Old Year tanist, Cronus-Iphicles, at midwinter. Hence Heracles first instituted the Games and named the sepulchral Hill of Cronus ‘at a season when the summit was wet with much snow’ (Pindar: Olympian Odes)
7. In ancient times, Zeus-Heracles was pelted with oak-leaves and given the apple-spray at midsummer, just before being killed by his tanist; he had won the royal wild-olive branch at midwinter. The replacement of the apple by wild-olive, which is the tree that drives away evil spirits, implied the abortion of this death-combat, and the conversion of the single year, divided into two halves, into a Great Year. This began at midwinter, when solar and lunar time coincided favourably for a Sun-and-Moon marriage, and was divided into two Olympiads of four years apiece; the king and his tanist reigning successively or currently. Though by Classical times the solar chariot race—for the mythological authority is Pelops’s contest with Oenomaus for Deidameia—had become the most important event in the contests, it was still thought somehow unlucky to be pelted with leaves victory in the foot race; and Pythagoras advised his friends to compete in this event but not to win it. The victory-ox, eaten at the Council was clearly a surrogate for the king, as at the Athenian Euphonia.
8. Olympia is not a Mycenaean site and the pre-Achaean myths therefore unlikely to have been borrowed from Crete; they seem Pelasgian.
1. That the nine Telchines were Children of the Sea, acted as the hounds of Artemis, created magic mists, and founded the cities named after the three Danaids: Cameira, Ialysa, and Linda, suggests that they were originally emanations of the Moon-goddess Danaë, each of her three persons in triad. ‘Telchin’ was derived by the Greek grammarians from thelgein, ‘to enchant’. But, since woman, dog and fish were likewise combined in pictures of Scylla the Tyrrhenian—who was also at home in Crete—and in the figure-heads of Tyrrhenian ships, the word may be a variant of ‘Tyrrhen’ or ‘Tyrsen’; l and r having been confused by the Libyans, and the next consonant being something between an aspirate and a sibilant. They were, it seems, worshipped by an early matriarchal people of Greece, Crete, Lydia, and the Aegean Islands, whom the invading patriarchal Hellenes persecuted; absorbed or forced to emigrate westward. Their origin may have been East African.
2. Magic mists were raised by willow spells. Styx water was supposedly so holy that the least drop of it caused death, unless drunk from a cup made of a horse’s hoof, which proves it sacred to the Mare-headed goddess of Arcadia. Alexander the Great is said to have been poisoned by Styx water (Pausanias). The Telchines’ magical use of it suggests that their devotees held near-by Mount Nonacrid, (‘nine peaks’), at one time the chief religious centre of Greece; even the Olympic gods swore their most solemn oath by the Styx.
1. The Empusae (‘forcers-in’) are greedily seductive female demons—a concept probably brought to Greece from Palestine, where they were known by the name of Lilim (‘children of Lilith’) and were thought to be haunched, the ass symbolizing lechery and cruelty. Lilith (‘scritch-owl) was a Canaanite Hecate, and the Jews made amulets to protect themselves against her as late as the Middle Ages. Hecate, the real ruler of Tartarus, wore a brazen sandal—the golden sandal was Aphrodite’s—and her daughters, the Empusae, followed this example. They could change themselves into beautiful maidens or cows, as well as bitches, because the Bitch Hecate, being a member of the Moon-triad was the same goddess as Aphrodite, or cow-eyed Hera.