g. Some, however, report that Memnon was ambushed by Thessalians; and that his Ethiopians, having burned his body, carried the ashes to Tithonus; and that they now lie buried on a hill overlooking the mouth of the river Aesepus, where a village bears his name.16 Eos, who is described as Memnon’s mother, implored Zeus to confer immortality upon him and some further honour as well. A number of phantom hen-birds, called Memnonides, were consequently formed from the embers and smoke of his pyre, and rising into the air, flew three times around it. At the fourth circuit they divided into two flocks, fought with claws and beaks, and fell down upon his ashes as a funeral sacrifice. Memnonides still fight and fall at his tomb when the Sun has run through all the signs of the Zodiac.17
h. According to another tradition, these birds are Memnon’s girl companions, who lamented for him so excessively that the gods, in pity, metamorphosed them into birds. They make an annual visit to his tomb, where they weep and lacerate themselves until some of them fall dead. The Hellespontines say that when the Memnonides visit Memnon’s grave beside the Hellespont, they use their wings to sprinkle it with water from the river Aesepus; and that Eos still weeps tears of dew for him every morning. Polygnotus has pictured Memnon facing his rival Sarpedon and dressed in a cloak embroidered with these birds. The gods are said to observe the anniversaries of both their deaths as days of mourning.18
i. Others believe that Memnon’s bones were taken to Cyprian Paphus, and thence to Rhodes, where his sister Himera, or Hemera, came to fetch them away. The Phoenicians who had rebelled against Phalas allowed her to do so on condition that she did not press for the return of their stolen treasure. To this she agreed, and brought the urn to Phoenicia; she buried it there at Palliochis and then disappeared.19 Others, again, say that Memnon’s tomb is to be seen near Palton in Syria, beside the river Badas. His bronze sword hangs on the wall of Asclepius’s temple at Nicomedeia; and Egyptian Thebes is famous for a colossal black statue – a seated stone figure – which utters a sound like the breaking of a lyre-string every day at sunrise. All Greek-speaking people call it Memnon; not so the Egyptians.20
j. Achilles now routed the Trojans and pursued them towards the city, but his course, too, was run. Poseidon and Apollo, pledged to avenge the deaths of Cycnus and Troilus, and to punish certain insolent boasts that Achilles had uttered over Hector’s corpse, took counsel together. Veiled with cloud and standing by the Scaean Gate, Apollo sought out Paris in the thick of battle, turned his bow and guided the fatal shaft. It struck the one vulnerable part of Achilles’s body, the right heel, and he died in agony.21 But some say that Apollo, assuming the likeness of Paris, himself shot Achilles; and that this was the account which Neoptolemus, Achilles’s son, accepted. A fierce battle raged all day over the corpse. Great Ajax struck down Glaucus, despoiled him of his armour, sent it back to the camp and, despite a shower of darts, carried dead Achilles through the midst of the enemy, Odysseus bringing up the rear. A tempest sent by Zeus then put an end to the struggle.22
k. According to another tradition, Achilles was the victim of a plot. Priam had offered him Polyxena in marriage on condition that the siege of Troy was raised. Put Polyxena, who could not forgive Achilles for murdering her brother Troilus, made him disclose the vulnerability of his heel, since there is no secret that women cannot extract from men in proof of love. At her request he came, barefoot and unarmed, to ratify the agreement by sacrificing to Thymbraean Apollo; then, while Deiphobus clasped him to his breast in pretended friendship, Paris, hiding behind the god’s image, pierced his heel with a poisoned arrow or, some say, a sword. Before dying, however, Achilles seized firebrands from the altar and laid about him vigorously, felling many Trojans and temple servants.23 Meanwhile, Odysseus, Ajax, and Diomedes, suspecting Achilles of treachery, had followed him to the temple. Paris and Deiphobus rushed past them through the doorway, they entered, and Achilles, expiring in their arms, begged them, after Troy fell, to sacrifice Polyxena at his tomb. Ajax carried the body out of the shrine on his shoulders; the Trojans tried to capture it, but the Greeks drove them off and conveyed it to the ships. Some say, on the other hand, that the Trojans won the tussle and did not surrender Achilles’s body until the ransom which Priam paid for Hector had been returned.24
l. The Greeks were dismayed by their loss. Poseidon, however, promised Thetis to bestow on Achilles an island in the Black Sea, where the coastal tribes would offer him divine sacrifices for all eternity. A company of Nereids came to Troy to mourn with her and stood desolately around his corpse, while the nine Muses chanted the dirge. Their mourning lasted seventeen days and nights, but though Agamemnon and his fellow-leaders shed many tears, none of the common soldiers greatly regretted the death of so notorious a traitor. On the eighteenth day, Achilles’s body was burned upon a pyre and his ashes, mixed with those of Patroclus, were laid in a golden urn made by Hephaestus, Thetis’s wedding gift from Dionysus; this was buried on the headland of Sigaeum, which dominates the Hellespont, and over it the Greeks raised a lofty cairn as a landmark.25 In a neighbouring village called Achilleum stands a temple sacred to Achilles, and his statue wearing a woman’s ear-ring.26
m. While the Achaeans were holding funeral games in his honour – Eumelus winning the chariot race, Diomedes the foot-race, Ajax the discus-throw, and Teucer the archery contest – Thetis snatched Achilles’s soul from the pyre and conveyed it to Leuce, an island about twenty furlongs in circumference, wooded and full of beasts, both wild and tame, which lies opposite the mouths of the Danube, and is now sacred to him. Once, when a certain Crotonian named Leonymus, who had been severely wounded in the breast while fighting his neighbours, the Epizephyrian Locrians, visited Delphi to inquire how he might be cured, the Pythoness told him: ‘Sail to Leuce. There Little Ajax, whose ghost your enemies invoked to fight for them, will appear and heal your wound.’ He returned some months later, safe and well, reporting that he had seen Achilles, Patroclus, Antilochus, Great Ajax, and finally Little Ajax, who had healed him. Helen, now married to Achilles, had said: ‘Pray, Leonymus, sail to Himera, and tell the libeller of Helen that the loss of his sight is due to her displeasure.’ Sailors on the northward run from the Bosphorus to Olbia frequently hear Achilles chanting Homer’s verses across the water, the sound being accompanied by the clatter of horses’ hooves, shouts of warriors, and clash of arms.27
n. Achilles first lay with Helen, not long before his death, in a dream arranged by his mother Thetis. This experience afforded him such pleasure that he asked Helen to display herself to him in waking life on the wall of Troy. She did so, and he fell desperately in love. Since he was her fifth husband, they call him Pemptus, meaning ‘fifth’, in Crete; Theseus, Menelaus, Paris, and finally Deiphobus, having been his predecessors.28
o. But others hold that Achilles remains under the power of Hades, and complains bitterly of his lot as he strides about the Asphodel Meadows; others, again, that he married Medea and lives royally in the Elysian Fields, or the Islands of the Blessed.29
p. By order of an oracle, a cenotaph was set up for Achilles in the ancient gymnasium at Olympia; there, at the opening of the festival, as the sun is sinking, the Elean women honour him with funeral rites. The Thessalians, at the command of the Dodonian Oracle, also sacrifice annually to Achilles; and on the road which leads northwards from Sparta stands a sanctuary built for him by Prax, his great-grandson, which is closed to the general public; but the boys who are required to fight in a near-by plane-tree grove enter and sacrifice to him beforehand.30
1. Quintus Smyrnaeus: Posthomerica i. 18 ff.; Apollodorus: Epitome v. 1–2; Lesches: Little Iliad, quoted by Pausanias: iii. 26.7.
2. Eustathius on Homer p. 1696; Apollodorus: loc. cit.; Rawlinson: Excidium Troiae.
3. Apollodorus: i. 8.6; Homer: Iliad ii. 212 ff., with scholiast on 219; Tzetzes: On Lycophron 999.
4. Tzetzes: loc. cit.; Servius on Virgil’s Aeneid i. 495; Tryphiodorus: 37; Arctinus of Miletus: Aethiopis, quoted by Proclus: Chrestomathy 2; Pausa
nias: x. 31. 1 and v. 11. 2.
5. Tzetzes: On Lycophron 995.
6. Servius on Virgil’s Aeneid i. 493; Apollodorus: iii. 12. 4 and Epitome v. 3.
7. Diodorus Siculus: ii. 22; Pausanias: i. 42. 2; Herodotus: v. 54; Strabo: xv. 3.2; Aeschylus, quoted by Strabo: loc. cit.
8. Diodorus Siculus: loc. cit.; Pausanias: x. 31. 2; Ovid: Amores i. 8. 3–4; Homer: Odyssey xi. 522; Arctinus, quoted by Proclus: Chrestomathy 2.
9. Dictys Cretensis: iv. 4.
10. Apollodorus: Epitome v. 3; Pindar: Pythian Odes vi. 28 ff.
11. Apollodorus: i. 9. 9. and iii. 10. 8; Homer: Odyssey iii. 452; Hyginus: Fabula 252; Philostratus: Heroica iii. 2.
12. Homer: Odyssey iii. 112; xxiv. 17 and Iliad xxxiii. 556; Eustathius on Homer p. 1697.
13. Homer: Odyssey xxiv. 16 and 78; Pausanias: iii. 19. 11.
14. Dictys Cretensis: iv. 5; Quintus Smyrnaeus: Posthomerica ii. 224 ff.; Philostratus: Imagines ii. 7; Aeschylus: Psychostasia, quoted by Plutarch: How a Young Man Should Listen to Poetry 2.
15. Dictys Cretensis: iv. 6; Philostratus: Heroica iii. 4.
16. Diodorus Siculus: ii. 22; Strabo: xiii. 1. 11.
17. Apollodorus: iii. 12. 4; Arctinus of Miletus: Aethiopis, quoted by Proclus: Chrestomathy 2; Ovid: Metamorphoses xiii. 578 ff.
18. Servius on Virgil’s Aeneid i. 755 and 493; Pausanias: x. 31. 2; Scholiast on Aristophanes’s Clouds 622.
19. Dictys Cretensis: vi. 10.
20. Simonides, quoted by Strabo: xv. 3. 2; Pausanias: iii. 3. 6 and i. 42. 2.
21. Arctinus of Miletus: Aethiopis, quoted by Proclus: Chestomathy 2; Ovid: Metamorphoses xii. 580 ff.; Hyginus: Fabula 107; Apollodorus: Epitome v. 3.
22. Hyginus: loc. cit.; Apollodorus: Epitome v. 4; Homer: Odyssey xxiv. 42.
23. Rawlinson: Excidium Troiae; Dares: 34; Dictys Cretensis: iv. 11; Servius on Virgil’s Aeneid vi. 57; Second Vatican Mythographer: 205.
24. Dictys Cretensis: iv. 10–13; Servius on Virgil’s Aeneid iii. 322; Tzetzes: On Lycophron 269.
25. Quintus Smyrnaeus: iii. 766–80; Apollodorus: Epitome v. 5; Dictys Cretensis: iv. 13–14; Tzetzes: Posthomerica 431–67; Homer: Odyssey xxiv. 43–84.
26. Strabo: xi. 2. 6; Arctinus of Miletus: Aethiopis, quoted by Proclus: Crestomathy 2; Apollodorus: loc. cit.
27. Pausanias: iii. 19. 11; Philostratus: Heroica xx. 32–40.
28. Tzetzes: On Lycophron 143 and 174; Servius on Virgil’s Aeneid i. 34.
29. Homer: Odyssey xi. 471–540; Ibycus, quoted by scholiast on Apollonius Rhodius: iv. 815; Apollodorus: loc. cit.
30. Philostratus: Heroica xix. 14; Pausanias: vi. 23. 2 and iii. 20. 8.
1. Penthesileia was one of the Amazons defeated by Theseus and Heracles: that is to say, one of Athene’s fighting priestesses, defeated by the Aeolian invaders of Greece (see 100. 1 and 131. 2). The incident has been staged at Troy because Priam’s confederacy is said to have comprised all the tribes of Asia Minor. Penthesileia does not appear in the Iliad, but Achilles’s outrage of her corpse is characteristically Homeric, and since she is mentioned in so many other Classical texts, a passage about her may well have been suppressed by Peisistratus’s editors. Dictys Cretensis (iv. 2–3) modernizes the story: he says that she rode up at the head of a large army and, finding Hector dead, would have gone away again, had not Paris bribed her to stay with gold and silver. Achilles speared Penthesileia in their first encounter, and dragged her from the saddle by the hair. As she lay dying on the ground, the Greek soldiers cried: ‘Throw this virago to the dogs as a punishment for exceeding the nature of womankind!’ Though Achilles demanded an honourable funeral, Diomedes took the corpse by its feet and dragged it into the Scamander.
Old Nurses in Greek legend usually stand for the Goddess as Crone (see 24. 9); and Penthesileia’s nurse Clete (‘invoked’) is no exception.
2. Cissia (‘ivy’) seems to be an early title of the variously named goddess who presided over the ivy and vine revels in Greece, Thrace, Asia Minor, and Syria (see 168. 3); Memnon’s ‘Cissians’, however, are a variant of ‘Susians’ (‘lily-men’), so called in honour of the Lily-goddess Susannah, or Astarte. Priam probably applied for help not to the Assyrians but to the Hittites, who may well have sent reinforcements by land, and also by sea, from Syria. ‘Memnon’ (‘resolute’), a common title of Greek kings – intensified in ‘Agamemnon’ (‘very resolute’) – has here been confused with Mnemon, a title of Artaxerxes the Assyrian, and with Amenophis, the name of the Pharoah in whose honour the famous black singing statue was constructed at Thebes. The first rays of the sun warmed the hollow stone, making the air inside expand and rush through the narrow throat.
3. Achilles in his birth, youth, and death is mythologically acceptable as the ancient Pelasgian sacred king, destined to become the ‘lipless’ oracular hero. His mythic opponent bore various names, such as ‘Hector’ and ‘Paris’ and ‘Apollo’. Here it is Memnon son of Cissia. Achilles’s duel with Memnon, each supported by his mother, was carved on the Chest of Cypselus (Pausanias: v. 19. 1), and on the throne of Apollo at Amyclae (Pausanias: iii. 18. 7); besides figuring in a large group by the painter Lycius, which the inhabitants of Apollonia dedicated at Olympia (Pausanias: v. 22. 2). These two represent sacred king and tanist – Achilles, son of the Sea-goddess, bright Spirit of the Waxing Year: Memnon, son of the Ivy-goddess, dark Spirit of the Waning Year, to whom the golden vine is sacred. They kill each other alternately, at the winter and summer solstices; the king always succumbs to a heel-wound, his tanist is beheaded with a sword. Achilles, in this ancient sense, untainted by the scandalous behaviour of the Achaean and Dorian chieftains who usurped the name, was widely worshipped as a hero; and the non-Homeric story of his betrayal by Polyxena, who wormed from him the secret ofhis vulnerable heel, places him beside Llew Llaw, Cuchulain, Samson, and other Bronze Age heroes of honest repute. His struggle with Penthesileia is therefore likely to have been of the same sort as his father Peleus’s struggle with Thetis (see 81. k). The recipient of Helen’s message from Leuce – which is now a treeless Rumanian prison island – was the poet Stesichorus (see 31. 9 and 159. 1).
4. Because Memnon came from the East to help Priam, he was styled ‘the son of Eos’ (‘dawn’); and because he needed a father, Eos’s lover Tithonus seemed the natural choice (see 40. c). A fight at the winter solstice between girls in bird-disguise, which Ovid records, is a more likely explanation of the Memnonides than that they are fanciful embodiments of sparks flying up from a corpse on the pyre; the fight will originally have been for the high-priestess-ship, in Libyan style (see 8. 1).
5. Achilles as the sacred king of Olympia was mourned after the summer solstice, when the Olympic funeral games were held in his honour; his tanist, locally called ‘Cronus’, was mourned after the winter solstice (see 138. 4). In the British Isles these feasts fell on Lammas and St Stephen’s Day respectively; but though the corpse of the golden-crested wren, the bird of Cronus, is still carried in procession through country districts on St Stephen’s Day, the British Memnonides ‘fell a-sighing and a-sobbing’ only for the robin, not for his victim, the wren: the tanist, not the sacred king.
6. Achilles’s hero-shrine in Crete must have been built by Pelasgian immigrants; but the plane is a Cretan tree. Since the plane-leaf represented Rhea’s green hand, Achilles may have been called Pemptus (‘fifth’) to identify him with Acesidas, the fifth of her Dactyls, namely the oracular little finger, as Heracles was identified with the first, the virile thumb (see 53. 1).
7. Priam’s golden vine, his bribe to Tithonus for sending Memnon, seems to have been the one given Tros by Zeus in compensation for the rape of Ganymedes (see 29. b).
165
THE MADNESS OF AJAX
WHEN Thetis decided to award the arms of Achilles to the most courageous Greek left alive before Troy, only Ajax and Odysseus, who had boldly defended the corpse together,1 dared come forward to claim them. Some say that Agamemnon, from a dislike of the whole House of Aeacus, rejecte
d Ajax’s pretensions and divided the arms between Menelaus and Odysseus, whose goodwill he valued far more highly;2 others, that he avoided the odium of a decision by referring the case to the assembled Greek leaders, who settled it by a secret ballot; or that he referred it to the Cretans and other allies; or that he forced his Trojan prisoners to declare which of the two claimants had done them most harm.3 But the truth is that, while Ajax and Odysseus were still competitively boasting of their achievements, Nestor advised Agamemnon to send spies by night to listen under the Trojan walls for the enemy’s unbiased opinion on the matter. The spies overheard a party of young girls chattering together; and when one praised Ajax for bearing dead Achilles from the battlefield through a storm of missiles, another, at Athene’s instigation, replied: ‘Nonsense! Even a slave-woman will do as much, once someone has set a corpse on her shoulders; but thrust weapons into her hand, and she will be too frightened to use them. Odysseus, not Ajax, bore the brunt of our attack.’4
b. Agamemnon therefore awarded the arms to Odysseus. He and Menelaus would never, of course, have dared to insult Ajax in this manner had Achilles still been alive: for Achilles thought the world of his gallant cousin. It was Zeus himself who provoked the quarrel.5
c. In a dumb rage, Ajax planned to revenge himself on his fellow-Greeks that very night; Athene, however, struck him with madness and turned him loose, sword in hand, among the cattle and sheep which had been lifted from Trojan farms to form part of the common spoil. After immense slaughter, he chained the surviving beasts together, hauled them back to the camp, and there continued his butcher’s work. Choosing two white-footed rams, he lopped off the head and tongue of one, which he mistook for Agamemnon, or Menelaus; and tied the other upright to a pillar, where he flogged it with a horse’s halter, screaming abuse and calling it perfidious Odysseus.6
d. At last coming to his senses in utter despair, he summoned Eurysaces, his son by Tecmessa, and gave him the huge, sevenfold shield after which he had been named. ‘The rest of my arms will be buried with me when I die,’ he said. Ajax’s half-brother Teucer, son of Priam’s captive sister Hesione, happened to be away in Mysia, but Ajax left a message appointing him guardian of Eurysaces, who was to be taken home to his grandparents Telamon and Eriboea of Salamis. Then, with a word to Tecmessa that he would escape Athene’s anger by bathing in a sea pool and finding some untrodden patch of ground where the sword might be securely buried, he set out, determined on death.