Authors: Robert Graves

The Greek Myths, Volume 1 (36 page)

BOOK: The Greek Myths, Volume 1

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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 (see
67.
1
) 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 (see 170.
t
) – 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: xx), 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
xi. 735 and
Odyssey
v. 479), 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 (see
27.
d
and 130.
1
), 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 (see
41.
1
), as the boy’s successor. The myths of Glaucus (see
71.
a
), Pelops (see 109.
j
), and Hippolytus (‘stampede of horses’ – see
101.
g
), 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 (see
31.
5
and 134.
f
); 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
v. 64 and 239). Alders were sacred to Phoroneus, the oracular hero and inventor of fire (see
57.
1
). 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 (see 148.
9
).

4
. Rhodes was the property of the Moon-goddess Danaë – called Cameira, Ialysa, and Linda (see
60.
2
) – until she was extruded by the Hittite Sun-god Tesup, worshipped as a bull (see
93.
1
). 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 (see
1.
3
). 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; like similar statues found at Tortosa in Spain, and Byblos in Phoenicia (see
1.
4
).

THE SONS OF HELLEN

H
ELLEN
, son of Deucalion, married Orseis, and settled in Thessaly, where his eldest son, Aeolus, succeeded him.
¹

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.
²

c
. Aeolus seduced Cheiron’s daughter, the prophetess Thea, by some called Thetis, 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 favour, 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.
³

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.
⁴

h
. Aeolus, meanwhile, had set sail with a number of friends and, steering west, took possession of the seven Aeolian Islands in the Tyrrhenian Sea, where he became famous as the confidant of the gods and 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 and six daughters by his wife Enarete, all of whom lived together, well content with one another’s company, in a palace surrounded by a 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 other sons and daughters, having never been warned that incest among humans was displeasing to the gods, had also innocently paired off, and considered themselves as husbands and wives. Not wishing to offend Zeus, who regards incest as an Olympic prerogative, Aeolus broke up 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.
⁵

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 of 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, as his own property, and grudges anyone the right to raise storms-regard him as an interloper.
⁶