The Lives of the Noble Grecians & Romans, Volume I

  There are yet many other traditions about these things, and as many concerning Ariadne, all inconsistent with each other. Some relate that she hung herself, being deserted by Theseus. Others that she was carried away by his sailors to the isle of Naxos, and married to Œnarus, priest of Bacchus; and that Theseus left her because he fell in love with another—

  “For Ægle’s love was burning in his breast;”

  a verse which Hereas, the Megarian, says was formerly in the poet Hesiod’s works, but put out by Pisistratus, in like manner as he added in Homer’s Raising of the Dead, to gratify the Athenians, the line—

  “Theseus, Pirithous, mighty son of gods.”

  Others say Ariadne had sons also by Theseus, Œnopion and Staphylus; and among these is the poet Ion of Chios, who writes of his own native city—

  “Which once œnopion, son of Theseus built.”

  But the more famous of the legendary stories everybody (as I may say) has in his mouth. In Pæon, however, the Amathusian, there is a story given, differing from the rest. For he writes that Theseus, being driven by a storm upon the isle of Cyprus, and having aboard with him Ariadne, big with child, and extremely discomposed with the rolling of the sea, set her on shore, and left her there alone, to return himself and help the ship, when, on a sudden, a violent wind carried him again out to sea. That the women of the island received Ariadne very kindly, and did all they could to console and alleviate her distress at being left behind. That they counterfeited kind letters, and delivered them to her, as sent from Theseus, and, when she fell in labour, were diligent in performing to her every needful service; but that she died before she could be delivered, and was honourably interred. That soon after Theseus returned, and was greatly afflicted for her loss, and at his departure left a sum of money among the people of the island, ordering them to do sacrifice to Ariadne; and caused two little images to be made and dedicated to her, one of silver and the other of brass. Moreover, that on the second day of Gorpiæus, which is sacred to Ariadne, they have this ceremony among their sacrifices, to have a youth lie down and with his voice and gesture represent the pains of a woman in travail; and that the Amathusians call the grove in which they show her tomb, the grove of Venus Ariadne.

  Differing yet from this account, some of the Naxians write that there were two Minoses and two Ariadnes, one of whom, they say, was married to Bacchus, in the isle of Naxos, and bore the children Staphylus and his brother; but that the other, of a later age, was carried off by Theseus, and, being afterwards deserted by him, retired to Naxos, with her nurse Corcyna, whose grave they yet show. That this Ariadne also died there, and was worshipped by the island, but in a different manner from the former; for her day is celebrated with general joy and revelling, but all the sacrifices performed to the latter are attended with mourning and gloom.

  Now Theseus, in his return from Crete, put in at Delos, and having sacrificed to the god of the island, dedicated to the temple the image of Venus which Ariadne had given him, and danced with the young Athenians a dance that, in memory of him, they say is still preserved among the inhabitants of Delos, consisting in certain measured turnings and returnings, imitative of the windings and twistings of the labyrinth. And this dance, as Dicæarchus writes, is called among the Delians the Crane. This he danced around the Ceratonian Altar, so called from its consisting of horns taken from the left side of the head. They say also that he instituted games in Delos, where he was the first that began the custom of giving a palm to the victors.

  When they were come near the coast of Attica, so great was the joy for the happy success of their voyage, that neither Theseus himself nor the pilot remembered to hang out the sail which should have been the token of their safety to Ægeus, who, in despair at the sight, threw himself headlong from a rock, and perished in the sea. But Theseus being arrived at the port of Phalerum, paid there the sacrifices which he had vowed to the gods at his setting out to sea, and sent a herald to the city to carry the news of his safe return. At his entrance, the herald found the people for the most part full of grief for the loss of their king; others, as may well be believed, as full of joy for the tidings that he brought, and eager to welcome him and crown him with garlands for his good news, which he indeed accepted of, but hung them upon his herald’s staff; and thus returning to the seaside before Theseus had finished his libation to the gods, he stayed apart for fear of disturbing the holy rites; but, as soon as the libation was ended, went up and related the king’s death, upon the hearing of which, with great lamentations and a confused tumult of grief, they ran with all haste to the city. And from hence, they say, it comes that at this day, in the feast of Oschophoria, the herald is not crowned, but his staff, and all who are present at the libation cry out eleleu, iou, iou, the first of which confused sounds is commonly used by men in haste, or at a triumph, the other is proper to people in consternation or disorder of mind.

  Theseus, after the funeral of his father, paid his vows to Apollo the seventh day of Pyanepsion; for on that day the youth that returned with him safe from Crete made their entry into the city. They say, also, that the custom of boiling pulse at this feast is derived from hence; because the young men that escaped put all that was left of their provision together, and, boiling it in one common pot, feasted themselves with it, and ate it all up together. Hence, also, they carry in procession an olive branch bound about with wool (such as they then made use of in their supplications), which they call Eiresione, crowned with all sorts of fruits, to signify that scarcity and barrenness was ceased, singing in their procession this song:—

  “Eiresione bring figs, and Eiresione bring loaves;

  Bring us honey in pints, and oil to rub on our bodies,

  And a strong flagon of wine, for all to go mellow to bed on.”

  Although some hold opinion that this ceremony is retained in memory of the Heraclidæ, who were thus entertained and brought up by the Athenians. But most are of the opinion which we have given above.

  The ship wherein Theseus and the youth of Athens returned had thirty oars, and was preserved by the Athenians down even to the time of Demetrius Phalereus, for they took away the old planks as they decayed, putting in new and stronger timber in their place, insomuch that this ship became a standing example among the philosophers, for the logical question of things that grow; one side holding that the ship remained the same, and the other contending that it was not the same.

  The feast called Oschophoria, or the feast of boughs, which to this day the Athenians celebrate, was then first instituted by Theseus. For he took not with him the full number of virgins which by lot were to be carried away, but selected two youths of his acquaintance, of fair and womanish faces, but of a manly and forward spirit, and having, by frequent baths, and avoiding the heat and scorching of the sun, with a constant use of all the ointments and washes and dresses that serve to the adorning of the head or smoothing the skin or improving the complexion, in a manner changed them from what they were before, and having taught them farther to counterfeit the very voice and carriage and gait of virgins so that there could not be the least difference perceived, he, undiscovered by any, put them into the number of the Athenian maids designed for Crete. At his return, he and these two youths led up a solemn procession, in the same habit that is now worn by those who carry the vine-branches. Those branches they carry in honour of Bacchus and Ariadne, for the sake of their story before related; or rather because they happened to return in autumn, the time of gathering the grapes. The women, whom they call Deipnopheræ, or supper-carriers, are taken into these ceremonies, and assist at the sacrifice, in remembrance and imitation of the mothers of the young men and virgins upon whom the lot fell, for thus they ran about bringing bread and meat to their children; and because the women then told their sons and daughters many tales and stories, to comfort and encourage them under the danger they were going upon, it has still continued a custom that at this feast old fables and tales should be told. For these particularities we are indebted to
the history of Demon. There was then a place chosen out, and a temple erected in it to Theseus, and those families out of whom the tribute of the youth was gathered were appointed to pay tax to the temple for sacrifices to him. And the house of the Phytalidæ had the overseeing of these sacrifices, Theseus doing them that honour in recompense of their former hospitality.

  Now, after the death of his father Ægeus, forming in his mind a great and wonderful design, he gathered together all the inhabitants of Attica into one town, and made them one people of one city, whereas before they lived dispersed, and were not easy to assemble upon any affair for the common interest. Nay, differences and even wars often occurred between them, which he by his persuasions appeased, going from township to township, and from tribe to tribe. And those of a more private and mean condition readily embracing such good advice, to those of greater power he promised a commonwealth without monarchy, a democracy, or people’s government, in which he should only be continued as their commander in war and the protector of their laws, all things else being equally distributed among them;—and by this means brought a part of them over to his proposal. The rest, fearing his power, which was already grown very formidable, and knowing his courage and resolution, chose rather to be persuaded than forced into a compliance. He then dissolved all the distinct state-houses, council halls, and magistracies, and built one common state-house and council hall on the site of the present upper town, and gave the name of Athens to the whole state, ordaining a common feast and sacrifice, which he called Panathenæa, or the sacrifice of all the united Athenians. He instituted also another sacrifice called Metœcia, or Feast of Migration, which is yet celebrated on the sixteenth day of Hecatombæon. Then, as he had promised, he laid down his regal power and proceeded to order a commonwealth, entering upon this great work not without advice from the gods. For having sent to consult the oracle of Delphi concerning the fortune of his new government and city, he received this answer:—

  “Son of the Pitthean maid,

  To your town the terms and fates,

  My father gives of many states.

  Be not anxious nor afraid;

  The bladder will not fail to swim

  On the waves that compass him.”

  Which oracle, they say, one of the sibyls long after did in a manner repeat to the Athenians, in this verse:—

  “The bladder may be dipt, but not be drowned.”

  Farther yet designing to enlarge his city, he invited all strangers to come and enjoy equal privileges with the natives, and it is said that the common form, Come hither, all ye people, was the words that Theseus proclaimed when he thus set up a commonwealth, in a manner, for all nations. Yet he did not suffer his state, by the promiscuous multitude that flowed in, to be turned into confusion and be left without any order or degree, but was the first that divided the Commonwealth into three distinct ranks, the noblemen, the husbandmen, and artificers. To the nobility he committed the care of religion, the choice of magistrates, the teaching and dispensing of the laws, and interpretation and direction in all sacred matters; the whole city being, as it were, reduced to an exact equality, the nobles excelling the rest in honour, the husbandmen in profit, and the artificers in number. And that Theseus was the first, who, as Aristotle says, out of an inclination to popular government, parted with the regal power, Homer also seems to testify, in his catalogue of the ships, where he gives the name of People to the Athenians only.

  He also coined money, and stamped it with the image of an ox, either in memory of the Marathonian bull, or of Taurus, whom he vanquished, or else to put his people in mind to follow husbandry; and from this coin came the expression so frequent among the Greeks, of a thing being worth ten or a hundred oxen. After this he joined Megara to Attica, and erected that famous pillar on the Isthmus, which bears an inscription of two lines, showing the bounds of the two countries that meet there. On the east side the inscription is,—

  “Peloponnesus there, Ionia here”

  and on the west side,—

  “Peloponnesus here, Ionia there.”

  He also instituted the games, in emulation of Hercules, being ambitious that as the Greeks, by that hero’s appointment, celebrated the Olympian games to the honour of Jupiter, so by his institution, they should celebrate the Isthmian to the honour of Neptune. For those that were there before observed, dedicated to Melicerta, were performed privately in the night, and had the form rather of a religious rite than of an open spectacle or public feast. There are some who say that the Isthmian games were first instituted in memory of Sciron, Theseus thus making expiation for his death, upon account of the nearness of kindred between them, Sciron being the son of Canethus and Heniocha, the daughter of Pittheus; though others write that Sinnis, not Sciron, was their son, and that to his honour, and not to the other’s, these games were ordained by Theseus. At the same time he made an agreement with the Corinthians, that they should allow those that came from Athens to the celebration of the Isthmian games as much space of honour before the rest to behold the spectacle in, as the sail of the ship that brought them thither, stretched to its full extent, could cover; so Hellanicus and Andro of Halicarnassus have established.

  Concerning his voyage into the Euxine Sea, Philochorus and some others write that he made it with Hercules, offering him his service in the war against the Amazons, and had Antiope given him for the reward of his valour; but the greater number, of whom are Pherecydes, Hellanicus, and Herodotus, write that he made this voyage many years after Hercules, with a navy under his own command, and took the Amazon prisoner—the more probable story, for we do not read that any other, of all those that accompanied him in this action, took any Amazon prisoner. Bion adds, that, to take her, he had to use deceit and fly away; for the Amazons, he says, being naturally lovers of men, were so far from avoiding Theseus when he touched upon their coasts, that they sent him presents to his ship; but he, having invited Antiope, who brought them, to come aboard, immediately set sail and carried her away. An author named Menecrates that wrote the History of Nicæ in Bithynia, adds, that Theseus, having Antiope aboard his vessel, cruised for some time about those coasts, and that there were in the same ship three young men of Athens, that accompanied him in this voyage, all brothers, whose names were Euneos, Thoas, and Soloon. The last of fell desperately in love with Antiope, and, escaping the notice of the rest, revealed the secret only to one of his most intimate acquaintances, and employed him to disclose his passion to Antiope; she rejected his pretences with a very positive denial, yet treated the matter with much gentleness and discretion, and made no complaint to Theseus of anything that had happened; but Soloon, the thing being desperate, leaped into a river near the seaside and drowned himself. As soon as Theseus was acquainted with his death, and his unhappy love that was the cause of it, he was extremely distressed, and, in the height of his grief, an oracle which he had formerly received at Delphi came into his mind; for he had been commanded by the priestess of Apollo Pythius, that wherever in a strange land he was most sorrowful and under the greatest affliction, he should build a city there, and leave some of his followers to be governors of the place. For this cause he there founded a city, which he called, from the name of Apollo, Pythopolis, and, in honour of the unfortunate youth, he named the river that runs by it Soloon, and left the two surviving brothers intrusted with the care of the government and laws, joining with them Hermus, one of the nobility of Athens, from whom a place in the city is called the House of Hermus; though by an error in the accent it has been taken for the House of Hermes, or Mercury, and the honour that was designed to the hero, transferred to the god.

  This was the origin and cause of the Amazonian invasion of Attica, which would seem to have been no slight or womanish enterprise. For it is impossible that they should have placed their camp in the very city, and joined battle close by the Pnyx and the hill called Museum, unless, having first conquered the country around about, they had thus with impunity advanced to the city. That they made so long a journ
ey by land, and passed the Cimmerian Bosphorus, when frozen, as Hellanicus writes, is difficult to be believed. That they encamped all but in the city is certain, and may be sufficiently confirmed by the names that the places hereabout yet retain, and the graves and monuments of those that fell in the battle. Both armies being in sight, there was a long pause and doubt on each side which should give the first onset; at last Theseus, having sacrificed to Fear, in obedience to the command of an oracle he had received, gave them battle; and this happened in the month of Boedromion, in which to this very day the Athenians celebrate the Feast Boedromia. Clidemus, desirous to be very circumstantial, writes that the left wing of the Amazons moved towards the place which is yet called Amazonium and the right towards the Pnyx, near Chrysa, that with this wing the Athenians, issuing from behind the Museum, engaged, and that the graves of those that were slain are to be seen in the street that leads to the gate called the Piraic, by the chapel of the hero Chalcodon; and that here the Athenians were routed, and gave way before the women, as far as to the temple of the Furies, but, fresh supplies coming in from the Palladium, Ardettus, and the Lyceum, they charged their right wing, and beat them back into their tents, in which action a great number of the Amazons were slain. At length, after four months, a peace was concluded between them by the mediation of Hippolyta (for so this historian calls the Amazon whom Theseus married, and not Antiope), though others write that she was slain with a dart by Molpadia, while fighting by Theseus’s side, and that the pillar which stands by the temple of Olympian Earth was erected to her honour. Nor is it to be wondered at, that in events of such antiquity, history should be in disorder. For indeed we are also told that those of the Amazons that were wounded were privately sent away by Antiope to Chalcis, where many by her care recovered, but some that died were buried there in the place that is to this time called Amazonium. That this war, however, was ended by a treaty is evident, both from the name of the place adjoining to the temple of Theseus, called, from the solemn oath there taken, Horcomosium; and also from the ancient sacrifice which used to be celebrated to the Amazons the day before the Feast of Theseus. The Megarians also show a spot in their city where some Amazons were buried, on the way from the market to a place called Rhus, where the building in the shape of a lozenge stands. It is said, likewise, that others of them were slain near Chæronea, and buried near the little rivulet formerly called Thermodon, but now Hæmon, of which an account is given in the life of Demosthenes. It appears further that the passage of the Amazons through Thessaly was not without opposition, for there are yet shown many tombs of them near Scotussa and Cynoscephalæ.