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.3
1. Apollodorus: i. 7. 4; Pausanias: ii. 3. 8; Pindar: Pythian Odes iv. 88–92.
2. Homer: Odyssey xi. 305–20; Iliad v. 385–90; Pausanias: ix. 29.1–2.
3. Apollodorus: i. 7. 4; Hyginus: Fabula 28.
1. This is another popular version of the Giants’ Revolt (see 35. b). The name Ephialtes, the assault on Olympus, the threat to Hera, and the prophecy of their invulnerability, occur in both version. 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 (v. 50 ff.). 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 (see 103. c), 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 (see 34. 3).
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.
38
DEUCALION’S FLOOD
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.1
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.2
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.3
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 sea-weed 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’ (laas) have been much the same word in many languages.4
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.5
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.6
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.7
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.8
1. Apollodorus: iii. 8. 1; Pausanias: viii. 2. 1; Scholiast on Caesar Germanicus’s Aratea 89; Ovid: Metamorphoses i. 230 ff.
2. Apollodorus: loc. cit.; Tzetzes: On Lycophron 481; Pausanias: viii. 3. 1; Ovid: Metamorphoses i. 230 ff.
3. Ovid: ibid. i. 317; Scholiast on Euripides’s Orestes 1095; Hyginus: Fabula 153; Servius on Virgil’s Eclogues vi. 41; Scholiast on Pindar’s Olympian Odes ix. 42; Plutarch: Which Animals Are Craftier? 13.
4. Apollodorus: i. 7. 2; Ovid: Metamorphoses i. 260–415.
5. Pausanias: i. 40. 1; Ovid: Metamorphoses vii. 352–6.
6. Pausanias x. 6. 1–2.
7. Pausanias: viii. 2. 3 and vi. 8. 2; Pliny: Natural Hi
story viii. 34; Plato: Republic viii. 16.
8. Pausanias: x. 38. 1; Eustathius on Homer: p. 1815; Apollodorus; i. 7. 2.
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 (see 25. d) 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 wolf-pack 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 (see 27. 8), and has kept his name ‘new-wine sailor’ (from deucos and halieus). The Deucalion myth records a Mesopotamian flood of the third millenium B.C.; 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 (see 123. 5) 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 B.C.; 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 (Matthew iii. 3–9 and Luke iii. 8).
7. That a white bitch, the Moon-goddess Hecate, littered a vine-stock 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’ (see 147. 7). One of the wicked sons of Lycaon was also named Orestheus, which may account for the forced connexion 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 (see 73. a). 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 Anthela near Thermopylae, will have been a precaution against murderous disputes.
9. Deucalion’s son Hellen was the eponymous ancestor of the entire Hellenic race (see 43. b): 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 (iii. 20. 6), the first tribe to be called Hellenes came from Thessaly, where Helle was worshipped (see 70. 8).
10. Aristotle (Meteorologica i. 14) 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 (see 33. c); 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 (see 62.3; 70. 8 and 159. 1) 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 Pharoah 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.
39
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.1
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, and 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.2
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.3
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 reputedly a distant ancestor of Heracles.4
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.5
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 flayed 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.6
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.7
The Greek Myths Page 18