The Greek Myths, Volume2 Page 9
g. With wool-wreathed laurel-branch and chaplet, to show that he was under Apollo’s protection, Orestes then set out for Delphi, still pursued by the Erinnyes. The Pythian Priestess was terrified to see him crouched as a suppliant on the marble navel-stone – stained by the blood from his unwashed hands – and the hideous troop of black Erinnyes sleeping beside him. Apollo, however, reassured her by promising to act as advocate for Orestes, whom he ordered to face his ordeal with courage. After a period of exile, he must make his way to Athens, and there embrace the ancient image of Athene who, as the Dioscuri had already prophesied, would shield him with her Gorgon-faced aegis, and annul the curse.6 While the Erinnyes were still fast asleep, Orestes escaped under the guidance of Hermes; but Clytaemnestra’s ghost soon entered the precinct, taking them to task, and reminding them that they had often received libations of wine and grim midnight banquets from her hand. They therefore set off in renewed pursuit, scornful of Apllo’s angry threats to shoot them down.7
h. Orestes’s exile lasted for one year – the period which must elapse before a homicide may again move among his fellow-citizens. He wandered far, over land and sea, pursued by the tireless Erinnyes and constantly purified both with the blood of pigs and with running water; yet these rites never served to keep his tormentors at bay for more than an hour or two, and he soon lost his wits. To begin with, Hermes escorted him to Troezen, where he was lodged in what is now called the Booth of Orestes, which faces the Sanctuary of Apollo; and presently nine Troezenians purified him at the Sacred Rock, close to the Temple of Wolfish Artemis; using water from the Spring of Hippocrene, and the blood of sacrificial victims. An ancient laurel-tree marks the place where the victims were afterwards buried; and the descendants of these nine men still dine annually at the Booth on a set day.8
i. Opposite the island of Cranaë, three furlongs from Gythium, stands an unwrought stone, named the stone of Zeus the Reliever, upon which Orestes sat and was temporarily relieved of his madness. He is said to have also been purified in seven streams near Italian Rhegium, where he built a temple; in three tributaries of the Thracian Hebras; and in the Orontes, which flows past Antioch.9
j. Seven furlongs down the high road from Megalopolis to Messene, on the left, is shown a sanctuary of the Mad Goddesses, a title of the Erinnyes, who inflicted a raging fit of madness on Orestes; also a small mound, surmounted by a stone finger and called the Finger Tomb. This marks the place where, in desperation, he bit off a finger to placate these black goddesses, and some of them, at least, changed their hue to white, so that his sanity was restored. He then shaved his head at a near-by sanctuary called Acë, and made a sin-offering to the black goddesses, also a thank-offering to the white. It is now customary to sacrifice to the latter conjointly with the Graces.10
k. Next, Orestes went to live among the Azanes and Arcadians of the Parrhasian Plain which, with the neighbouring city formerly called Oresthasium after its founder Orestheus, son of Lycaon, changed its name to Oresteium. Some, however, say that Oresteium was formerly called Azania, and that he went to live there only after a visit to Athens. Others, again, say that he spent his exile in Epirus, where he founded the city of Orestic Argos and gave his name to the Orestae Paroraei, Epirots who inhabit the rugged foothills of the Illyrian mountains.11
l. When a year had passed, Orestes visited Athens, which was then governed by his kinsman Pandion; or, some say, by Demophoön. He went at once to Athene’s temple on the Acropolis, sat down, and embraced her image. The Black Erinnyes soon arrived, out of breath, having lost track of him while he crossed the Isthmus. Though at his first arrival none wished to receive him, as being hated by the gods, presently some were emboldened to invite him into their houses, where he sat at a separate table and drank from a separate wine cup.12
m. The Erinnyes, who had already begun to accuse him to the Athenians, were soon joined by Tyndareus with his grand-daughter Erigone, daughter of Aegisthus and Clytaemnestra; also, some say, by Clytaemnestra’s cousin Perilaus, son of Icarius. But Athene, having heard Orestes’s supplication from Scamander, her newly-acquired Trojan territory, hurried to Athens and, swearing-in the noblest citizens as judges, summoned the Areopagus to try what was then only the second case of homicide to come before it.13
n. In due course the trial took place, Apollo appearing as counsel for the defence, and the eldest of the Erinnyes as public prosecutrix. In an elaborate speech, Apollo denied the importance of motherhood, asserting that a woman was no more than the inert furrow in which the husbandman cast his seed; and that Orestes had been abundantly justified in his act, the father being the one parent worthy of the name. When the voting proved equal, Athene confessed herself wholly on the father’s side, and gave her casting vote in favour of Orestes. Thus honourably acquitted, he returned in joy to Argolis, swearing to be a faithful ally of Athens so long as he lived. The Erinnyes, however, loudly lamented this subversal of the ancient law by upstart gods; and Erigone hanged herself for mortification.14
o. Of Helen’s end three other contradictory accounts survive. The first: that in fulfilment of Proteus’s prophecy, she returned to Sparta and there lived with Menelaus in peace, comfort, and prosperity, until they went hand in hand to the Elysian Fields. The second: that she visited the Taurians with him, whereupon Iphigeneia sacrificed them both to Artemis. The third: that Polyxo, widow of the Rhodian King Tlepolemus, avenged his death by sending some of her serving women, disguised as Erinnyes, to hang Helen.15
1. Pausanias: ii. 16. 5.
2. Euripides: Orestes.
3. Homer: Odyssey iii. 306 ff.; Apollodorus: Epitome iii. 3; Euripides: ibid.
4. Euripides: ibid.
5. Euripides: ibid.
6. Hyginus: Fabula 120; Aeschylus: Libation-bearers 1034 ff. and Eumenides 34 ff., 64 ff., and 166–7; Euripides: Electra 1254–7.
7. Aeschylus: Eumenides 94 ff., 106–9, and 179 ff.
8. Asclepiades, quoted by Scholiast on Euripides’s Orestes 1645. Aeschylus: Eumenides 235 ff. and 445 ff.; Pausanias: ii. 31. 7 and 11.
9. Pausanias: iii. 22. 1; Varro, quoted by Probus on Virgil’s Eclogues i.4, ed. Keil; Lampridius: Life of Heliogabulus vii. p. 809; Libanius: xi. 366d.
10. Pausanias: viii. 34. 1–2.
11. Euripides: Orestes 1645–7 and Electra 1254 ff; Pausanias: viii. 3. 1; Stephanus of Byzantium sub Azania; Strabo: vii. 7.8.
12. Scholiast on Aristophanes’s Knights 95; Acharnanians 960; Parian Chronicle 40 ff; Tzetzes: On Lycophron 1374; Aeschylus: Eumenides 235 ff; Euripides: Iphigeneia Among the Taurians 947 ff.
13. Apollodorus: Epitome vi. 25; Pausanias: viii. 34. 2; Aeschylus: Eumenides 397, 470 ff., and 681 ff.
14. Euripides: Iphigeneia Among the Taurians 961 ff; Aeschylus: Eumenides 574 ff, 734 ff, and 778 ff.; Etymologicum Magnum p. 42 : sub Aiōra.
15. Homer: Odyssey iv. 561; Ptolemy Hephaestionos: iv.; Pausanias: iii. 19. 10.
1. The tradition that Clytaemnestra’s Erinnyes drove Orestes mad cannot be dismissed as an invention of the Attic dramatists; it was too early established, not only in Greece, but in Greater Greece. Yet, just as Oedipus’s crime, for which the Erinnyes hounded him to death, was not that he killed his mother, but that he inadvertently caused her suicide (see 105. k), so Orestes’s murder seems also to have been in the second degree only: he had failed in filial duty by not opposing the Mycenaeans’ death sentence. The court was easily enough swayed, as Menelaus and Tyndareus soon demonstrated when they secured a death sentence against Orestes.
2. Erinnyes were personified pangs of conscience, such as are still capable, in pagan Melanesia, of killing a man who has rashly or inadvertently broken a taboo. He will either go mad and leap from a coconut palm, or wrap his head in a cloak, like Orestes, and refuse to eat or drink until he dies of starvation; even if nobody else is informed of his guilt. Paul would have suffered a similar fate at Damascus but for the timely arrival of Ananias (Acts ix. 9 ff.). The common Greek method of purging ordinary blood guilt was for th
e homicide to sacrifice a pig and, while the ghost of the victim greedily drank its blood, to wash in running water, shave his head in order to change his appearance, and go into exile for one year, thus throwing the vengeful ghost off the scent. Until he had been purified in this manner, his neighbours shunned him as unlucky, and would not allow him to enter their homes or share their food, for fear of themselves becoming involved in his troubles; and he might still have to reckon with the victim’s family, should the ghost demand vengeance from them. A mother’s blood, however, carried with it so powerful a curse, that common means of purification would not serve: and, short of suicide, the most extreme means was to bite off the finger. This self-mutilation seems to have been at least partially successful in Orestes’s case; thus also Heracles, to placate the aggrieved Hera, will have bitten off the finger which he is said to have lost while tussling with the Nemean Lion (see 123. e). In some regions of the South Seas a finger-joint is always lopped off at the death of a close relative, even when he or she has died a natural death. In the Eumenides (397 ff.) Aeschylus is apparently disguising a tradition that Orestes fled to the Troad and lived, untroubled by the Erinnyes, under Athene’s protection on silt land wrested from the Scamander and therefore free from the curse (see 107. e). Why else should the Troad be mentioned?
3. Wine instead of blood libations, and offerings of small hair-snippings instead of the whole crop, were Classical amendments on this ritual of appeasement, the significance of which was forgotten; as the present-day custom of wearing black is no longer consciously connected with the ancient habit of deceiving ghosts by altering one’s normal appearance.
4. Euripides’s imaginative account of what happened when Helen and Menelaus returned to Mycenae contains no mythical element, except for Helen’s dramatic apotheosis; and Helen as the Moon-goddess had been a patroness of sailors long before the Heavenly Twins were recognized as a constellation. Like Aeschylus, Euripides was writing religious propaganda: Orestes’s absolution records the final triumph of patriarchy, and is staged at Athens, where Athene – formerly the Libyan goddess Neith, or Palestinian Anatha, a supreme matriarch, but now reborn from Zeus’s head and acknowledging, as Aeschylus insists, no divine mother – connives at matricide even in the first degree. The Athenian dramatists knew that this revolutionary theme could not be accepted elsewhere in Greece: hence Euripides makes Tyndareus, as Sparta’s representative, declare passionately that Orestes must die; and the Dioscuri venture to condemn Apollo for having prompted the crime.
5. Orestes’s name, ‘mountaineer’, has connected him with a wild, mountainous district in Arcadia which no King of Mycenae is likely to have visited.
6. These alternative versions of Helen’s death are given for different reasons. The first purports to explain the cult of Helen and Menelaus at Therapne; the second is a theatrical variation on the story of Orestes’s visit to the Taurians (see 116. a-g); the third accounts for the Rhodian cult of Helena Dendritis, ‘Helen of the Tree’, who is the same character as Ariadne and the other Erigone (see 79. 2 and 88. 10). This Erigone was also hanged.
115
THE PACIFICATION OF THE ERINNYES
IN gratitude for his acquittal, Orestes dedicated an altar to Warlike Athene; but the Erinnyes threatened, if the judgement were not reversed, to let fall a drop of their own hearts’ blood which would bring barrenness upon the soil, blight the crops, and destroy all the offspring of Athens. Athene nevertheless soothed their anger by flattery: acknowledging them to be far wiser than herself, she suggested that they should take up residence in a grotto at Athens, where they would gather such throngs of worshippers as they could never hope to find elsewhere. Hearth-altars proper to Underworld deities should be theirs, as well as sober sacrifices, torchlight libations, first-fruits offered after the consummation of marriage or the birth of children, and even seats in the Erechtheum. If they accepted this invitation she would decree that no house where worship was withheld from them might prosper; but they, in return, must undertake to invoke fair winds for her ships, fertility for her land, and fruitful marriages for her people – also rooting out the impious, so that she might see fit to grant Athens victory in war. The Erinnyes, after a short deliberation, graciously agreed to these proposals.
b. With expressions of gratitude, good wishes, and charms against withering winds, drought, blight, and sedition, the Erinnyes – henceforth addressed as the Solemn Ones – bade farewell to Athene, and were conducted by her people in a torchlight procession of youths, matrons, and crones (dressed in purple, and carrying the ancient image of Athene) to the entrance of a deep grotto at the south-eastern angle of the Areopagus. Appropriate sacrifices were there offered to them, and they descended into the grotto, which is now both an oracular shrine and, like the Sanctuary of Theseus, a place of refuge for suppliants.1
c. Yet only three of the Erinnyes had accepted Athene’s generous offer; the remainder continued to pursue Orestes; and some people go so far as to deny that the Solemn Ones were ever Erinnyes. The name ‘Eumenides’ was first given to the Erinnyes by Orestes, in the following year, after his daring adventure in the Tauric Chersonese, when he finally succeeded in appeasing their fury at Carneia with the holocaust of a black sheep. They are called Eumenides also at Colonus, where none may enter their ancient grove; and at Achaean Cerynea where, towards the end of his life, Orestes dedicated a new sanctuary to them.2
d. In the grotto of the Solemn Ones at Athens – which is closed only to the second-fated, that is to say, to men who have been prematurely mourned for dead – their three images wear no more terrible an aspect than do those of the Underworld gods standing beside them, namely Hades, Hermes, and Mother Earth. Here those who have been acquitted of murder by the Areopagus sacrifice a black victim; numerous other offerings are brought to the Solemn Ones in accordance with Athene’s promise; and one of the three nights set aside every month by the Areopagus for the hearing of murder trials is assigned to each of them.3
e. The rites of the Solemn Ones are silently performed; hence their priesthood is hereditary in the clan of the Hesychids, who offer the preliminary sacrifice of a ram to their ancestor Hesychus at his hero-shrine outside the Nine Gates.4
f. A hearth-altar has also been provided for the Solemn Ones at Phlya, a small Attic township; and a grove of evergreen oaks is sacred to them near Titane, on the farther bank of the river Asopus. At their Phlyan festival, celebrated yearly, pregnant sheep are sacrificed, libations of honey-water poured, and flowers worn instead of the usual myrtle wreaths. Similar rites are performed at the altar of the Fates, which stands in the oak-grove, unprotected from the weather.5
1. Pausanias: i. 28. 5–6; Porphyry: Concerning the Caves of the Nymphs 3; Euripides: Electra 1272; Aristophanes: Knights 1312; Aeschylus: Eumenides 778–1047.
2. Euripides: Iphigeneia Among the Taurians 968 ff.; Philemon the Comedian, quoted by scholiast on Sophocles’s Oedipus at Colonus 42; Hypothesis of Aeschylus’s Eumenides; Pausanias: vii. 25. 4; Sophocles: Oedipus at Colonus 37 and 42–3.
3. Hesychius sub Deuteropotmoi; Polemon, quoted by scholiast on Sophocles: loc. cit. and 89; Pausanias: i. 28. 6; Scholiast on Aeschines’s Against Timarchus 1.188c; Lucian: On the Hall 18; Aeschylus: Eumenides 705.
4. Hesychius sub Hesychidae.
5. Pausanias: i. 31.2 and ii. 11. 4.
1. The ‘hearts’ blood’ of the Erinnyes, with which Attica was threatened, seems to be a euphemism for menstrual blood. An immemorial charm used by witches who wish to curse a house, field, or byre is to run naked around it, counter-sunwise, nine times, while in a menstrual condition. This curse is considered most dangerous to crops, cattle, and children during an eclipse of the moon; and altogether unavoidable if the witch is a virgin menstruating for the first time.
2. Philemon the Comedian did right to question the Athenian identification of the Erinnyes with the Solemn Ones. According to the most respected authorities, there were only three Erinnyes: Tisiphone, Alecto, and Megaera (see 31. g
), who lived permanently in Erebus, not at Athens. They had gods’ heads, bats’ wings, and serpents for hair; yet, as Pausanias points out, the Solemn Ones were portrayed as august matrons. Athene’s offer, in fact, was not what Aeschylus has recorded; but an ultimatum from the priesthood of Zeus-born Athene to the priestesses of the Solemn Ones – the ancient Triple-goddess of Athens – that, unless they accepted the new view of fatherhood as superior to motherhood, and consented to share their grotto with such male underworld deities as Hades and Hermes, they would forfeit all worship whatsoever, and with it their traditional perquisites of first-fruits.
3. Second–fated men were debarred from entering the grotto of the Underworld goddesses, who might be expected to take offence that their dedicated subjects still wandered at large in the upper world. A similar embarrassment is felt in India when men recover from a deathlike trance on their way to the burning ghat: in the last century, according to Rudyard Kipling, they used to be denied official existence and smuggled away to a prison colony of the dead. The evergreen oak, also called the kerm-oak, because it provides the kerm-berries (cochineal insects) from which the Greeks extracted scarlet dye, was the tree of the tanist who killed the sacred king, and therefore appropriate for a grove of the Solemn Ones. Sacrifices of pregnant sheep, honey, and flowers would encourage these to spare the remainder of the flock during the lambing season, favour the bees, and enrich the pasture.
4. The Erinnyes’ continued pursuit of Orestes, despite the intervention of Athene and Apollo, suggests that, in the original myth, he went to Athens and Phocis for purification, but without success; as, in the myth of Eriphyle, Alcmaeon went unsuccessfully to Psophis and Thesprotia. Since Orestes is not reported to have found peace on the reclaimed silt of any river (see 107. e) – unless perhaps of the Scamander (see 114. 2)–he will have met his death in the Tauric Chersonese, or at Brauron (see 116. 1).