d. Some say that the Cercopes were eventually turned to stone for trying to deceive Zeus; others, that he punished their fraudulence by changing them into apes with long yellow hair, and sending them to the Italian islands named Pithecusae.6
e. In a Lydian ravine lived one Syleus, who used to seize passing strangers and force them to dig his vineyard; but Heracles tore up the vines by their roots. Again, when Lydians from Itone began plundering Omphale’s country, Heracles recovered the spoil and razed their city.7 And at Celaenae lived Lityerses the farmer, a bastard son of King Minos, who would offer hospitality to wayfarers but force them to compete with him in reaping his harvest. If their strength flagged, he would whip them and at evening, when he had won the contest, would behead them and conceal their bodies in sheaves, chanting lugubriously as he did so. Heracles visited Celaenae in order to rescue the shepherd Daphnis, a son of Hermes who, after searching throughout the world for his beloved Pimplea, carried off by pirates, had at last found her among the slave-girls of Lityerses. Daphnis was challenged to the reaping contest, but Heracles taking his place out-reaped Lityerses, whom he decapitated with a sickle, throwing the trunk into the river Maeander. Not only did Daphnis win back his Pimplea, but Heracles gave her Lityerses’s palace as a dowry. In honour of Lityerses, Phrygian reapers still sing a harvest dirge closely resembling that raised in honour of Maneros, son of the first Egyptian king, who also died in the harvest field.8
f. Finally, beside the Lydian river Sagaris, Heracles shot dead a gigantic serpent which was destroying men and crops; and the grateful Omphale, having at last discovered his identity and parentage, released him and sent him back to Tiryns, laden with gifts; while Zeus contrived the constellation Ophiuchus to commemorate the victory. This river Sagaris, by the way, was named after a son of Myndon and Alexirrhoë who, driven mad by the Mother of the Gods for slighting her Mysteries and insulting her eunuch priests, drowned himself in its waters.9
g. Omphale had bought Heracles as a lover rather than a fighter. He fathered on her three sons, namelyLamus; Agelaus, ancestorofafamous King Croesus who tried to immolate himself on a pyre when the Persians captured Sardis; and Laomedon.10 Some add a fourth, Tyrrhenus, or Tyrsenus, who invented the trumpet and led Lydian emigrants to Eturia, where they took the name Tyrrhenians; but it is more probable that Tyrrhenus was the son of King Atys, and a remote descendant of Heracles and Omphale.11 By one of Omphale’s women, named Malis, Heracles was already the father of Cleodaeus, or Cleolaus; and of Alcaeus, founder of the Lydian dynasty which King Croesus ousted from the throne of Sardis.12
h. Reports reached Greece that Heracles had discarded his lion pelt and his aspen wreath, and instead wore jewelled necklaces, golden bracelets, a woman’s turban, a purple shawl, and a Maeonian girdle. There he sat – the story went – surrounded by wanton Ionian girls, teasing wool from the polished wool-basket, or spinning the thread; trembling, as he did so, when his mistress scolded him. She would strike him with her golden slipper if ever his clumsy fingers crushed the spindle, and make him recount his past achievements for her amusement; yet apparently he felt no shame. Hence painters show Heracles wearing a yellow petticoat, and letting himself be combed and manicured by Omphale’s maids, while she dresses up in his lion pelt, and wields his club and bow.13
i. What, however, had happened was no more than this. One day, when Heracles and Omphale were visiting the vineyards of Tmolus, she in a purple, gold-embroidered gown, with perfumed locks, he gallantly holding a golden parasol over her head, Pan caught sight of them from a high hill. Falling in love with Omphale, he bade farewell to the mountain-goddesses, crying: ‘Henceforth she alone shall be my love!’ Omphale and Heracles reached their destination, a secluded grotto, where it amused them to exchange clothes. She dressed him in a net-work girdle, absurdly small for his waist, and her purple gown. Though she unlaced this to the fullest extent, he split the sleeves; and the ties of her sandals were far too short to meet across his instep.
j. After dinner, they went to sleep on separate couches, having vowed a dawn sacrifice to Dionysus, who requires marital purity from his devotees on such occasions. At midnight, Pan crept into the grotto and, fumbling about in the darkness, found what he thought was Omphale’s couch, because the sleeper was clad in silk. With trembling hands he untucked the bed-clothes from the bottom, and wormed his way in; but Heracles, waking and drawing up one foot, kicked him across the grotto. Hearing a loud crash and a howl, Omphale sprang up and called for lights, and when these came she and Heracles laughed until they cried to see Pan sprawling in a corner, nursing his bruises. Since that day, Pan has abhorred clothes, and summons his officials naked to his rites; it was he who revenged himself on Heracles by spreading the rumour that his whimsical exchange of garments with Omphale was habitual and perverse.14
1. Apollodorus: ii. 6. 3; Diodorus Siculus: iv. 31; Pherecydes, quoted by scholiast on Homer’s Odyssey xxi. 22.
2. Sophocles: Trachinian Women 253; Apollodorus: ii. 6. 2; Diodorus Siculus: loc. cit.
3. Apollodorus: ii. 6.3; Plutarch: On Rivers 7; Tacitus: Annals ii. 47.
4. Apollodorus: loc. cit.; Suidas sub Cercopes; Scholiast on Lucian’s Alexander 4; Tzetzes: On Lycophron 91.
5. W. H. Roscher: Lexikon der griechischen und römischen Mytologie ii. 1166 ff.; K. O. Müller: Dorians i. 464; Ptolemy Claudius: v. 2; Herodotus: vii. 216.
6. Suidas sub Cercopes; Harpocration sub Cercopes, quoting Xenagoras; Eustathius on Homer’s Odyssey xix. 247; Ovid: Metamorphoses xiv. 88 ff.
7. Tzetzes: Chiliades ii. 432 ff.; Diodorus Siculus: iv. 31; Dionysius: Description of the Earth 465; Stephanus of Byzantium sub Itone.
8. Scholiast on Theocritus’s Idylls x. 41; Athenaeus: x. 615 and xiv. 619; Eustathius on Homer 1164; Hesychius, Photius, and Suidas sub Lityerses; Pollux: iv. 54.
9. Hyginus: Poetic Astronomy ii. 14; Plutarch: On Rivers 12.
10. Diodorus Siculus: iv. 31; Bacchylides: iii. 24–62; Apollodorus: ii. 6. 3; Palaephatus: 45.
11. Pausanias: ii. 21.3; Herodotus: i. 94; Strabo: v. 2.2; Dionysius of Halicarnassus: i. 28.
12. Hellanicus: Fragment 102, ed. Didot; Diodorus Siculus: loc. cit.; Eusebius: Preparation for the Gospel ii. 35; Herodotus: i. 7.
13. Ovid: Heroides ix. 54 ff; Lucian: Dialogues of the Gods 13; Plutarch: On Whether an Aged Man Ought to Meddle in State Affairs 4.
14. Ovid: Fasti ii. 305.
1. Carmanor will have been a title of Adonis (see 18. 7), also killed by a boar. Tmolus’s desecration of the temple of Artemis cannot be dated; neither can the order that Heracles should compensate Eurytus for his son’s murder. Both events, however, seem to be historical in origin. It is likely that Omphale stands for the Pythoness, guardian of the Delphic omphalus, who awarded the compensation, making Heracles a temple-slave until it should be paid, and that, ‘Omphale’ being also the name of a Lydian queen, the scene of his servitude was changed by the mythographers, to suit another set of traditions.
2. The Cercopes, as their various pairs of names show, were ceres, or Spites, coming in the shape of delusive and mischievous dreams, and could be foiled by an appeal to Heracles who, alone, had power over the Nightmare (see 35. 3–4). Though represented at first as simple ghosts, like Cecrops (whose name is another form of cercops), in later works of art they figure as cercopithecoi, ‘apes’, perhaps because of Heracles’s association with Gibraltar, one of his Pillars, from which Carthaginian merchants brought them as pets for rich Greek and Roman ladies. No apes seem to have frequented Ischia and Procida, two islands to the north of the Bay of Naples, which the Greeks called Pithecusae; their name really refers to the pithoi, or jars, manufactured there (Pliny: Natural History iii. 6. 12).
3. The vine-dressers’ custom of seizing and killing a stranger at the vintage season, in honour of the Vine-spirit, was widespread in Syria and Asia Minor; and a similar harvest sacrifice took place both there and in Europe. Sir James Frazer has discussed this subject exhaustively in his Golden Bough. Herac
les is here credited with the abolition of human sacrifice: a social reform on which the Greeks prided themselves, even when their wars grew more and more savage and destructive.
4. Classical writers made Heracles’s servitude to Omphale an allegory of how easily a strong man becomes enslaved by a lecherous and ambitious woman; and that they regarded the navel as the seat of female passion sufficiently explains Omphale’s name in this sense. But the fable refers, rather, to an early stage in the development of the sacred kingship from matriarchy to patriarchy, when the king, as the Queen’s consort, was privileged to deputize for her in ceremonies and sacrifices – but only if he wore her robes. Reveillout has shown that this was the system at Lagash in early Sumerian times, and in several Cretan works of art men are shown wearing female garments for sacrificial purposes – not only the spotted trouser-skirt, as on the Hagia Triada sarcophagus, but even, as on a palace-fresco at Cnossus, the flounced skirt. Heracles’s slavery is explained by West African matriarchal native customs: in Loango, Daura, and the Abrons, as Briffault has pointed out, the king is of servile birth and without power; in Agonna, Latuka, Ubemba, and elsewhere, there is only a queen, who does not marry but takes servile lovers. Moreover, a similar system survived until Classical times among the ancient Locrian nobility who had the privilege of sending priestesses to Trojan Athene (see 158.8); they were forced to emigrate in 683 B.C. from Central Greece to Epizephyrian Locri, on the toe of Italy, ‘because of the scandal caused by their noblewomen’s indiscriminate love affairs with slaves’ (see 18. 8). These Locrians, who were of non-Hellenic origin and made a virtue of pre-nuptial promiscuity in the Cretan, Carian, or Amorite style (Clearchus: 6), insisted on strictly matrilinear succession (Dionysius: Description of the Earth 365–7; Polybius: xii. 6b). The same customs must have been general in pre-Hellenic Greece and Italy, but it is only at Bagnara, near the ruins of Epizephyrian Locri, that the matriarchal tradition is recalled today. The Bagnarotte wear long, pleated skirts, and set off barefoot on their commercial rounds which last for several days, leaving the men to mind the children; they can carry as much as two quintals on their heads. The men take holidays in the spring swordfish season, when they show their skill with the harpoon; and in the summer, when they go to the hills and burn charcoal. Although the official patron of Bagnera is St Nicholas, no Bagnarotte will acknowledge his existence; and their parish priest complains that they pay far more attention to the Virgin than even to the Son – the Virgin having succeeded Core, the Maid, for whose splendid temple Locri was famous in Classical times.
137
HESIONE
AFTER serving as a slave to Queen Omphale, Heracles returned to. Tiryns, his sanity now fully restored, and at once planned an expedition against Troy.1 His reasons were as follows. He and Telamon, either on their way back from the country of the Amazons, or when they landed with the Argonauts at Sigeium, had been astonished to find Laomedon’s daughter Hesione, stark naked except for her jewels, chained to a rock on the Trojan shore.2 It appeared that Poseidon had sent a sea-monster to punish Laomedon for having failed to pay him and Apollo their stipulated fee when they built the city walls and tended his flocks. Some say that he should have sacrificed to them all the cattle born in his kingdom that year; others, that he had promised them only a low wage as day-labourers, but even so cheated them of more than thirty Trojan drachmae. In revenge, Apollo sent a plague, and Poseidon ordered this monster to prey on the plainsfolk and ruin their fields by spewing sea water over them. According to another account, Laomedon fulfilled his obligations to Apollo, but not to Poseidon, who therefore sent the plague as well as the monster.3
b. Laomedon visited the Oracle of Zeus Ammon, and was advised by him to expose Hesione on the seashore for the monster to devour. Yet he obstinately refused to do so unless the Trojan nobles would first let him sacrifice their own daughters. In despair, they consulted Apollo who, being no less angry than Poseidon, gave them little satisfaction. Most parents at once sent their children abroad for safety, but Laomedon tried to force a certain Phoenodamas, who had kept his three daughters at home, to expose one of them; upon which Phoenodamas harangued the assembly, pleading that Laomedon was alone responsible for their present distress, and should be made to suffer for it by sacrificing his daughter. In the end, it was decided to cast lots, and the lot fell upon Hesione, who was accordingly bound to the rock, where Heracles found her.4
c. Heracles now broke her bonds, went up to the city, and offered to destroy the monster in return for the two matchless, immortal, snow-white horses, or mares, which could run over water and standing corn like the wind, and which Zeus had given Laomedon as compensation for the rape of Ganymedes. Laomedon readily agreed to the bargain.5
d. With Athene’s help, the Trojans then built Heracles a high wall which served to protect him from the monster as it poked its head out of the sea and advanced across the plain. On reaching the wall, it opened its great jaws and Heracles leaped fully-armed down its throat. He spent three days in the monster’s belly, and emerged victorious, although the struggle had cost him every hair on his head.6
e. What happened next is much disputed. Some say that Laomedon gave Hesione to Heracles as his bride – at the same time persuading him to leave her, and the mares, at Troy, while he went off with the Argonauts – but that, after the Fleece had been won, his cupidity got the better of him, and he refused to let Heracles have either Hesione or the mares. Others say that he had made this refusal a month or two previously, when Heracles came to Troy in search of Hylas.7
f. The most circumstantial version, however, is that Laomedon cheated Heracles by substituting mortal horses for the immortal ones; whereupon Heracles threatened to make war on Troy, and put to sea in a rage. First he visited the island of Paros, where he raised an altar to Zeus and Apollo; and then the Isthmus of Corinth, where he prophesied Laomedon’s doom; finally he recruited soldiers in his own city of Tiryns.8
g. Laomedon, in the meantime, had killed Phoenodamas and sold his three daughters to Sicilian merchants come to buy victims for the wild-beast shows; but in Sicily they were rescued by Aphrodite, and the eldest, Aegesta, lay with the river Crimissus, who took the form of a dog – and bore him a son, Aegestes, called Acestes by the Latins.9 This Aegestes, aided by Anchises’s bastard son Elymus, whom he brought from Troy, founded the cities of Aegesta, later called Segesta; Entella, which he named after his wife; Eryx; and Asca. Aegesta is said to have eventually returned to Troy and there married one Capys, by whom she became the mother of Anchises.10
h. It is disputed whether Heracles embarked for Troy with eighteen long ships of fifty oars each; or with only six small craft and scanty force.11 But among his allies were Iolaus; Telamon son of Aeacus; Peleus; the Argive Oicles; and the Boeotian Deimachus.12
i. Heracles had found Telamon at Salamis feasting with his friends. He was at once offered the golden wine-bowl and invited to pour the first libation to Zeus; having done so, he stretched out his hands to heaven and prayed: ‘O Father, send Telamon a fine son, with a skin as tough as this lion pelt, and courage to match!’ For he saw that Periboea, Telamon’s wife, was on the point of giving birth. Zeus sent down his eagle in answer, and Heracles assured Telamon that the prayer would be granted; and, indeed, as soon as the feast was over, Peribeoa gave birth to Great Ajax, around whom Heracles threw the lion pelt, thus making him invulnerable, except in his neck and arm-pit, where the quiver had interposed.13
j. On disembarking near Troy, Heracles left Oicles to guard the ships, while he himself led the other champions in an assault on the city. Laomedon, taken by surprise, had no time to marshal his army, but supplied the common folk with swords and torches and hurried them down to burn the fleet. Oicles resisted him to the death, fighting a noble rear-guard action, while his comrades launched the ships and escaped. Laomedon then hurried back to the city and, after a skirmish with Heracles’s straggling forces, managed to re-enter and bar the gates behind him.
k. Having no patience fo
r a long siege, Heracles ordered an immediate assault. The first to breach the wall and enter was Telamon, who chose the western curtain built by his father Aeacus as the weakest spot, but Heracles came hard at his heels, mad with jealousy. Telamon, suddenly aware that Heracles’s drawn sword was intended for his own vitals, had the presence of mind to stoop and collect some large stones dislodged from the wall. ‘What are you at?’ roared Heracles. ‘Building an altar to Heracles the Victor, Heracles the Averter of Ills!’ answered the resourceful Telamon. ‘I leave the sack of Troy to you.’14 Heracles thanked him briefly, and raced on. He then shot down Laomedon and all his sons, except Podarces, who alone had maintained that Heracles should be given the immortal mares; and sacked the city. After glutting his vengeance, he rewarded Telamon with the hand of Hesione, whom he gave permission to ransom any one of her fellow captives. She chose Podarces. ‘Very well,’ said Heracles. ‘But first he must be sold as a slave.’ So Podarces was put up for sale, and Hesione redeemed him with the golden veil which bound her head: hence Podarces won the name of Priam, which means ‘redeemed’. But some say that he was a mere infant at the time.15
The Greek Myths, Volume2 Page 22