d. Many children were begotten on this occasion by the other Argonauts too and, had it not been for Heracles, who was guarding the Argo and at last strode angrily into Myrine, beating upon the house doors with his club and summoning his comrades back to duty, it is unlikely that the golden fleece would ever have left Colchis. He soon forced them down to the shore; and that same night they sailed for Samothrace, where they were duly initiated into the mysteries of Persephone and her servants, the Cabeiri, who save sailors from shipwreck.3
e. Afterwards, when the Lemnian women discovered that Hypsipyle, in breach of her oath, had spared Thoas – he was cast ashore on the island of Sicinos, and later reigned over the Taurians – they sold her into slavery to King Lycurgus of Nemea. But some say that Thracian pirates raided Myrine and captured her. On attaining manhood, Euneus purified the island of blood guilt, and the rites he used are still repeated at the annual festival of the Cabeiri: for the space of nine days, all Lemnian hearth-fires are extinguished, and offerings made to the dead, after which new fire is brought by ship from Apollo’s altar at Delos.4
f. The Argonauts sailed on, leaving Imbros to starboard and, since it was well known that King Laomedon of Troy guarded the entrance to the Hellespont and let no Greek ship enter, they slipped through the Straits by night, hugging the Thracian coast, and reached the Sea of Marmara in safety. Approaching Dolionian territory, they landed at the neck of a rugged peninsula, named Arcton, which is crowned by Mount Dindymum. Here they were welcomed by King Cyzicus, the son of Aeneus, Heracles’s former ally, who had just married Cleite of Phrygian Percote and warmly invited them to share his wedding banquet. While the revelry was still in progress, the Argo’s guards were attacked with rocks and clubs by certain six-handed Earth-born giants from the interior of the peninsula, but beat them off.
g. Afterwards, the Argonauts dedicated their anchor-stone to Athene, in whose temple it is shown to this day, and, taking aboard a heavier one, rowed away with cordial farewells, shaping a course for the Bosphorus. But a north-easterly wind suddenly whirled down upon them, and soon they were making so little way that Tiphys decided to about ship, and ran back to the lee of the peninsula. He was driven offhis course; and the Argonauts, beaching their ship at random in the pitch-dark, were at once assailed by well-armed warriors. Only when they had overcome these in a fierce battle, killing some and putting the remainder to flight, did Jason discover that he had made the eastern shore of Arcton, and that noble King Cyzicus, who had mistaken the Argonauts for pirates, lay dead at his feet. Cleite, driven mad by the news, hanged herself; and the nymphs of the grove wept so piteously that their tears formed the fountain which now bears her name.
h. The Argonauts held funeral games in Cyzicus’s honour, but remained weather-bound for many days more. At last a halcyon fluttered above Jason’s head, and perched twittering on the prow of the Argo; whereupon Mopsus, who understood the language of birds, explained that all would be well if they placated the goddess Rhea. She had exacted Cyzicus’s death in requital for that of her sacred lion’s, killed by him on Mount Dindymum, and was now vexed with the Argonauts for having caused such carnage among her six-armed Earth-born brothers. They therefore raised an image to the goddess, carved by Argus from an ancient vine-stock, and danced in full armour on the mountain top. Rhea acknowledged their devotion: she made a spring – now called the Spring of Jason – gush from the neighbouring rocks. A fair breeze then arose, and they continued the voyage. The Dolionians, however, prolonged their mourning to a full month, lighting no fires, and subsisting on uncooked foods, a custom which is still observed during the annual Cyzican Games.5
1. Apollonius Rhodius: i. 317 ff.
2. Apollonius Rhodius: i. 1–607; Herodotus: vi. 138; Apollodorus: i. 9. 17; Argonautica Orphica 473 ff; Valerius Flaccus: Argonautica ii. 77; Hyginus: Fabula 15.
3. Homer: Iliad vii. 468, with scholiast; Statius: Thebaid vi. 34; Apollonius Rhodius: loc. cit.; Apollodorus: loc. cit.; Valerius Flaccus: loc. cit.; Hyginus: loc. cit.; Fragments of Sophocles ii. 51 ff., ed. Pearson.
4. Apollodorus: iii. 6.4; Hyginus: loc. cit.; Philostratus: Heroica xx. 24.
5. First Vatican Mythographer: 49; Apollonius Rhodius: i. 922 ff. and 935–1077; Argonautica Orphica 486 ff.; Valerius Flaccus: Argonautica ii. 634; Hyginus: Fabula 16.
1. Jason is made to call at Lemnos because, according to Homer, Euneus, who reigned there during the Trojan War, was his son; and because Euphemus, another Argonaut, begot Leucophanes (‘white appearance’) on a Lemnian woman (Tzetzes: On Lycophron 886; Scholiast on Pindar’s Pythian Odes iv. 455), thus becoming the ancestor of a long-lived Cyrenean dynasty. The Lemnian massacre suggests that the islanders retained the gynocratic form of society, supported by armed priestesses, which was noted among certain Libyan tribes in Herodotus’s time (see 8. 1), and that visiting Hellenes could understand this anomaly only in terms of a female revolution. Myrine was the name of their goddess (see 131. 3). Perhaps the Lemnian women were said to have stunk because they worked in woad – used by their Thracian neighbours for tattooing – which has so nauseous and lingering a smell that Norfolk woad-making families have always been obliged to intermarry.
2. Samothrace was a centre of the Helladic religion, and initiates into its Moon-goddess Mysteries – the secret of which has been well kept – were entitled to wear a purple amulet (Apollonius Rhodius: i. 197; Diodorus Siculus: v. 49), valued as a protection against dangers of all kinds, but especially shipwreck. Philip of Macedon and his wife Olympias became initiates (Aristophanes: Peace 277, with scholiast); Germanicus Caesar was prevented from taking part in the Mysteries only by an omen and died soon after (Tacitus: Annals ii. 54). Certain ancient bronze vessels laid up in Samothrace were said to have been dedicated by the Argonauts.
3. Rhea’s brothers, the six-armed Earth-born of Bear Island, are perhaps deduced from pictures of shaggy men, wearing bear-skins with the paws extended. The account of Cyzicus’s death is circumstantial enough to suggest a genuine tradition of the Black Sea raid, though one as little connected with the annual extinction of fires at Cyzicus, as was the supposed Lemnian massacre with a similar ceremony at Myrine, during the nine-day festival of the Cabeiri. At the close of the year, when the sacred king was sacrificed, fires were habitually extinguished in many kingdoms, to be renewed afterwards as one of the rites in the new king’s installation.
4. The killing of Rhea’s lion probably refers to the suppression of her worship at Cyzicus in favour of Olympianism.
5. Halcyons were messengers of the Sea-goddess Alcyone (‘the queen who wards off [storms]’ – see 45. 1–2).
150
HYLAS, AMYCUS AND PHINEUS
AT Heracles’s challenge the Argonauts now engaged in a contest to see who could row the longest. After many laborious hours, relieved only by Orpheus’s lyre, Jason, the Dioscuri, and Heracles alone held out; their comrades having each in turn confessed themselves beaten. Castor’s strength began to ebb, and Polydeuces, who could not otherwise induce him to desist, shipped his own oar. Jason and Heracles, however, continued to urge the Argo forward, seated on opposite sides of the ship, until presently, as they reached the mouth of the river Chius in Mysia, Jason fainted. Almost at once Heracles’s oar snapped. He glared about him, in anger and disgust; and his weary companions, thrusting their oars through the oar-holes again, beached the Argo by the riverside.
b. While they prepared the evening meal, Heracles went in search of a tree which would serve to make him a new oar. He uprooted an enormous fir, but when he dragged it back for trimming beside the camp fire, found that his squire Hylas had set out, an hour or two previously, to fetch water from the near-by pool of Pegae, and not yet returned; Polyphemus was away, searching for him. Hylas had been Heracles’s minion and darling ever since the death of his father, Theiodamas, king of the Dryopians, whom Heracles had killed when refused the gift of a plough-ox.
Crying ‘Hylas! Hylas!’, Heracles plunged frantically into the woods and soon met
Polyphemus, who reported: ‘Alas, I heard Hylas shouting for help; and ran towards his voice. But when I reached Pegae I found no signs of a struggle either with wild beasts or with other enemies. There was only his water-pitcher lying abandoned by the pool side.’ Heracles and Polyphemus continued their search all night, and forced every Mysian whom they met to join in it, but to no avail; the fact being that Dryope and her sister-nymphs of Pegae had fallen in love with Hylas, and enticed him to come and live with them in an underwater grotto.
c. At dawn, a favourable breeze sprang up and, since neither Heracles nor Polyphemus appeared, though everyone shouted their names until the hillsides echoed, Jason gave orders for the voyage to be resumed. This decision was loudly contested and, as the Argo drew farther away from the shore, several of the Argonauts accused him of having marooned Heracles to avenge his defeat at rowing. They even tried to make Tiphys turn the ship about; but Calais and Zetes interposed, which is why Heracles later killed them in the island of Tenos, where he set a tottering logan-stone upon their tomb.
d. After threatening to lay Mysia waste unless the inhabitants continued their search for Hylas, dead or alive, and then leading a successful raid on Troy, Heracles resumed his Labours; but Polyphemus settled near Pegae and built the city of Crius, where he reigned until the Chalybians killed him in battle.1 For Heracles’s sake, the Mysians still sacrifice once a year to Hylas at Prusa, near Pegae; their priest thrice calls his name aloud, and the devotees pretend to search for him in the woods.2
e. Hylas, indeed, suffered the same fate as Bormus, or Borimus, son of Upius, a Mariandynian youth of extraordinary beauty who once, at harvest time, went to a well to fetch water for the reapers. He too was drawn into the well by the nymphs and never seen again. The country people of Bithynia celebrate his memory every year at harvest time with plaintive songs to the accompaniment of flutes.3
f. Some therefore deride the story of Hylas, saying that he was really Bormus, and that Heracles had been abandoned at Magnesian Aphetae, close to Pagasae, when he went ashore to draw water, soon after the voyage began; the oracular beam of the Argo having announced that he would be too heavy for her to carry. Others, on the contrary, say that he not only reached Colchis, but commanded the expedition throughout.4
g. Next, the Argo touched at the island of Bebrycos, also in the Sea of Marmara, ruled by the arrogant King Amycus, a son of Poseidon. This Amycus fancied himself as a boxer, and used to challenge strangers to a match, which invariably proved their undoing; but if they declined, he flung them without ceremony over a cliffinto the sea. He now approached the Argonauts, and refused them food or water unless one of their champions would meet him in the ring. Polydeuces, who had won the boxing contest at the Olympic Games, stepped forward willingly, and drew on the raw-hide gloves which Amycus offered him.
h. Amycus and Polydeuces went at it, hammer and tongs, in a flowery dell, not far from the beach. Amycus’s gloves were studded with brazen spikes, and the muscles on his shaggy arms stood out like boulders covered with seaweed. He was by far the heavier man, and the younger by several years; but Polydeuces, fighting cautiously at first, and avoiding his bull-like rushes, soon discovered the weak points in his defence and, before long, had him spitting blood from a swollen mouth. After a prolonged bout, in which neither showed the least sign of flagging, Polydeuces broke through Amycus’s guard, flattened his nose with a straight left-handed punch, and dealt further merciless punishment on either side of it, using hooks and jolts. In pain and desperation, Amycus grasped Polydeuces’s left fist and tugged at it with his left hand, while he brought up a powerful right swing; but Polydeuces threw himself in the direction of the tug. The swing went wide, and he countered with a stunning right-handed hook to the ear, followed by so irresistible an upper cut that it broke the bones of Amycus’s temple and killed him instantly.
i. When they saw their king lying dead, the Bebrycans sprang to arms, but Polydeuces’s cheering companions routed them easily and sacked the royal palace. To placate Poseidon, Amycus’s father, Jason then offered a holocaust of twenty red bulls, which were found among the spoils.5
j. The Argonauts put to sea again on the next day, and came to Salmydessus in Eastern Thrace, where Phineus, the son of Agenor, reigned. He had been blinded by the gods for prophesying the future too accurately, and was also plagued by a pair of Harpies; loathsome, winged, female creatures who, at every meal, flew into the palace and snatched victuals from his table, befouling the rest, so that it stank and was inedible. One Harpy was called Aellopus, and the other Ocypete.6 When Jason asked Phineus for advice on how to win the golden fleece, he was told: ‘First rid me of the Harpies!’ Phineus’s servants spread the Argonauts a banquet, upon which the Harpies immediately descended, playing their usual tricks. Calais and Zetes, however, the winged sons of Boreas, arose sword in hand, and chased them into the air and far across the sea. Some say that they caught up with the Harpies at the Strophades islands, but spared their lives when they turned back and implored mercy; for Iris, Hera’s messenger, intervened, promising that they would return to their cave in Cretan Dicte and never again molest Phineus. Others say that Ocypete made terms at these islands, but that Aellopus flew on, only to be drowned in the Peloponnesian river Tigris, now called Harpys after her.
k. Phineus instructed Jason how to navigate the Bosphorus, and gave him a detailed account of what weather, hospitality, and fortune to expect on his way to Colchis, a country first colonized by the Egyptians, which lies at the easternmost end of the Black Sea, under the shadow of the Caucasus Mountains. He added: ‘And once you have reached Colchis, trust in Aphrodite!’7
l. Now, Phineus had married first Cleopatra, sister to Calais and Zetes and then, on her death, Idaea, a Scythian princess. Idaea was jealous of Cleopatra’s two sons, and suborned false witnesses to accuse them of all manner of wickedness. Calais and Zetes, however, detecting the conspiracy, freed their nephews from prison, where they were being daily flogged by Scythian guards, and Phineus not only restored them to favour, but sent Idaea back to her father.8
m. And some say that Phineus was blinded by the gods after the Argonauts’ visit, because he had given them prophetic advice.9
1. Apollonius Rhodius: i. 1207 ff.; Theocritus: Idylls xiii; Argonautica Orphica 646 ff.; Valerius Flaccus: Argonautica iii. 521 ff.; Hyginus: Fabula 14; Apollodorus: i. 9. 19.
2. Theocritus: Idylls xiii. 73 ff; Strabo: xii. 4.3; Antoninus Liberalis: Transformations 26.
3. Athenaeus: xiv. 620; Aeschylus: Persian Women 941; Scholiast on Dionysius’s Description of the Earth 791; Pollux: iv. 54.
4. Herodotus: i. 193; Apollodorus: i. 9. 19; Theocritus: Idylls xiii. 73 ff.
5. Apollodorus: i. 9. 20; Apollonius Rhodius: ii. 1 ff.; Theocritus: Idylls xxii. 27 ff.; Argonautica Orphica 661 ff.; Valerius Flaccus: Argonautica iv. 99 ff.; Hyginus: Fabula 17; Lactantius on Statius’s Thebaid iii. 353.
6. Apollodorus: i. 9.21; Hesiod: Theogony 265–9.
7. Herodotus: ii. 147; Apollodorus: loc. cit.; Apollonius Rhodius ii. 176 ff.; Valerius Flaccus: Argonautica iv. 22 ff.; Hyginus: Fabula 19; First Vatican Mythographer: 27; Servius on Virgil’s Aeneid iii. 209.
8. Diodorus Siculus: iv. 44.
9. Apollodorus: loc. cit.
1. In the legend of the Iolcans’ easterly voyage to the Black Sea – though not in that of the Minyans’ westerly voyage to Istria – Heracles may have led the expedition. The story of Hylas’s disappearance was invented to explain the Mysian rites, still practised at Prusa, near Pegae, in Roman times, of mourning for Adonis of the Woods. Hylas’s fate at the hands of Dryope and her nymphs will have been that of Leucippus (see 21.6), Actaeon (see 22. i), Orpheus (see 28. d), or any other sacred kings of the oak cult: namely, to be dismembered and eaten by wild women, who then purified themselves in a spring and announced that he had unaccountably vanished. ‘Dryope’ means ‘woodpecker’ (literally: ‘oak-face’), a bird whose tapping on the oak-trunk suggested the search for Hylas, a Dryopian by
birth, and was held to portend wet weather (see 56. 1); the main object of this sacrifice being to bring on the autumn rains. Heracles, as the new king, will have pretended to join in the search for his predecessor. Bormus, or Borimus, is possibly a variant of Brimos’s son Brimus (see 24. 6).
2. The story of Amycus may be derived from an icon which showed the funeral games celebrated after the old king had been flung over a cliff (see 96. 3 and 6). Boxing, a Cretan sport, mentioned in the Iliad and Odyssey, seems to have been clean enough until the civic rivalry of the Olympic Games introduced professionalism. Roman amphitheatre pugilists used spiked gloves and knuckledusters, not the traditional rawhide thongs; Theocritus, in his expert account of the Polydeuces-Amycus fight, is lamenting the lost glories of the ring.
Harpies were originally personifications of the Cretan Death-goddess as a whirlwind (Homer: Odyssey i. 241 and xx. 66 and 77) but, in this context, appear to have been sacred birds, kites or sea-eagles, for which the Thracians regularly set out food. Diodorus Siculus, when describing the Argonauts’ visit to Phineus’s court, studiously avoids any mention of the Harpies – for fear perhaps of incurring their wrath – yet contrives to hint that blind Phineus’s second wife, a Scythian, tricked him by pretending that Harpies were snatching away his food, and befouling what they left, whereas his own servants were doing this at her orders. Phineus was slowly starving to death when Calais and Zetes – the brothers of his first wife – detected her guilt and released their nephews from the prison into which she had persuaded Phineus to cast them.