Showing posts with label Adamanthea. Show all posts
Showing posts with label Adamanthea. Show all posts

 Rather randomly, I thought of Ariadne today. You'll know Ariadne best from her role in the myth about Theseus and the Minotaur. Theseus was fathered by Aegeus and Poseidon, whom had both slept with his mother Aethra, and was thus destined to become a hero. All heroes were given at least one divine parent, usually one connected to their later deeds. When he heard about the Minotaur of Krete, and the nine-yearly sacrifices to it--a punishment by King Minos of Krete for the death of his son Androgeus, at the hands of Athenian assassins--Theseus offered to be one of the youths who sailed for Krete. 


Once there, Ariadne, daughter of the king, fell for him and offered him a ball of yarn so he would be able to find his way out off the labyrinth that housed the Minotaur the youths would be sacrificed to. With Ariadne's aid, Theseus defeated the Minotaur and took Ariadne and her sister Phaedra from their home in thanks for their help. That night, they slept on the beach but Athena woke up Theseus and told him to sail out now, and to leave Ariadne and Phaedra behind. He did, although it pained him greatly.

This is the best known version of the myth, but there are others. Plutarch already summarized them in 75 AC in "Theseus." I'd like to quote those passages to you today. 


“There are many other versions circulated about these matters still and also about Ariadne, none of which agree. For some say that she hanged herself after she was abandoned by Theseus. Others claim that after she was taken to Naxos by sailors she lived with Oinaros a priest of Dionysus and that she was abandoned by Theseus because he loved another.

“A terrible lust for Aiglê the daughter of Panopeus ate at him” [fr. 105]—this is a line Hereas the Megarean claims Peisistratus deleted from the poems of Hesiod, just as again he says that he inserted into the Homeric catalogue of dead “Theseus and Perithoos, famous children of the gods” [Od. 11.631] to please the Athenans. There are some who say that Ariadne gave birth to Oinipiôn and Staphulos with Theseus. One of these is Ion of  Khios who has sung about his own city “Oinopiôn, Theseus’ son, founded this city once.” [fr. 4D]

The most reputable of the myths told are those which, as the saying goes, all people have in their mouths. But Paiôn the Amathousian has handed down a particular tale about these events. For he says that Theseus was driven by a storm, to Cyprus and that he had Ariadne with him, who was pregnant and doing quite badly because of the sea and the rough sailing. So he set her out alone and he was carried back into the sea from the land while he was tending to the ship. The native women, then, received Ariadne and they tried to ease her depression because of her loneliness by offering her a counterfeit letter written to her by Theseus and helping her and supporting her during childbirth. They buried her when she died before giving birth.

Paiôn claims that when Theseus returned he was overcome with grief and he left money to the island’s inhabitants, charging them to sacrifice to Ariadne and to have two small statues made for her—one of silver and one of bronze. During the second day of the month of Gorpiaon at the sacrifice, one of the young men lies down and mouns and acts as women do during childbirth. They call the grove in which they claim her tomb is that of Ariadne Aphrodite.

Some of the Naxians claim peculiarly that there were two Minoses and two Ariadnes. They claim one was married to Dionysus on Naxos and bore the child Staphulos, and the young one was taken by Theseus and left when he came to Naxos with a nurse named Korkunê—whose tomb they put on display. They claim that Ariadne died there and has honors unequal to those of the earlier one. The first has a festival of singing and play; the second has one where sacrifices are performed with grief and mourning.”
Rather randomly, I thought of Ariadne today. You'll know Ariadne best from her role in the myth about Theseus and the Minotaur. Theseus was fathered by Aegeus and Poseidon, whom had both slept with his mother Aethra, and was thus destined to become a hero. All heroes were given at least one divine parent, usually one connected to their later deeds. When he heard about the Minotaur of Krete, and the nine-yearly sacrifices to it--a punishment by King Minos of Krete for the death of his son Androgeus, at the hands of Athenian assassins--Theseus offered to be one of the youths who sailed for Krete. 

Once there, Ariadne, daughter of the king, fell for him and offered him a ball of yarn so he would be able to find his way out off the labyrinth that housed the Minotaur the youths would be sacrificed to. With Ariadne's aid, Theseus defeated the Minotaur and took Ariadne and her sister Phaedra from their home in thanks for their help. That night, they slept on the beach but Athena woke up Theseus and told him to sail out now, and to leave Ariadne and Phaedra behind. He did, although it pained him greatly.

This is the best known version of the myth, but there are others. Plutarch already summarized them in 75 AC in "Theseus." I'd like to quote those passages to you today. 


“There are many other versions circulated about these matters still and also about Ariadne, none of which agree. For some say that she hanged herself after she was abandoned by Theseus. Others claim that after she was taken to Naxos by sailors she lived with Oinaros a priest of Dionysus and that she was abandoned by Theseus because he loved another.

“A terrible lust for Aiglê the daughter of Panopeus ate at him” [fr. 105]—this is a line Hereas the Megarean claims Peisistratus deleted from the poems of Hesiod, just as again he says that he inserted into the Homeric catalogue of dead “Theseus and Perithoos, famous children of the gods” [Od. 11.631] to please the Athenans. There are some who say that Ariadne gave birth to Oinipiôn and Staphulos with Theseus. One of these is Ion of  Khios who has sung about his own city “Oinopiôn, Theseus’ son, founded this city once.” [fr. 4D]

The most reputable of the myths told are those which, as the saying goes, all people have in their mouths. But Paiôn the Amathousian has handed down a particular tale about these events. For he says that Theseus was driven by a storm, to Cyprus and that he had Ariadne with him, who was pregnant and doing quite badly because of the sea and the rough sailing. So he set her out alone and he was carried back into the sea from the land while he was tending to the ship. The native women, then, received Ariadne and they tried to ease her depression because of her loneliness by offering her a counterfeit letter written to her by Theseus and helping her and supporting her during childbirth. They buried her when she died before giving birth.

Paiôn claims that when Theseus returned he was overcome with grief and he left money to the island’s inhabitants, charging them to sacrifice to Ariadne and to have two small statues made for her—one of silver and one of bronze. During the second day of the month of Gorpiaon at the sacrifice, one of the young men lies down and mouns and acts as women do during childbirth. They call the grove in which they claim her tomb is that of Ariadne Aphrodite.

Some of the Naxians claim peculiarly that there were two Minoses and two Ariadnes. They claim one was married to Dionysus on Naxos and bore the child Staphulos, and the young one was taken by Theseus and left when he came to Naxos with a nurse named Korkunê—whose tomb they put on display. They claim that Ariadne died there and has honors unequal to those of the earlier one. The first has a festival of singing and play; the second has one where sacrifices are performed with grief and mourning.”
Out of everything in life, the ancient Hellenes feared one thing above almost everything; remaining childless. Having children--well, a son--in ancient Hellas was a must, not only for the men, but also for the women.

Marriage in ancient Hellas was a family affair. The father of the son--who was often in his thirties by the time he got married--opened negotiations with the family of a bride in her teens. The two families came to an agreement about dowry, a contract was signed by the father of the groom and the father of the bride in front of witnesses, and the groom met his new wife--often for the first time--before taking her to bed.

Men married to have children, and to have someone to tend to the home while he was out, dealing with public affairs. Romance didn't counter into it. Demosthenes, a prominent statesman and orator in ancient Hellas, once said: "We have prostitutes for our pleasure, concubines for our health, and wives to bear us lawful offspring."

These lawful offspring were so important that, if a wife had not bore a husband children by the end of the tenth year of their marriage, the man was forced to file for divorce. This was a costly affair because a divorce  meant parting with the dowry that was paid to the husband upon marriage, as the ex-wife was entitled to it.

Should a husband die before producing offspring, the widow was encouraged--even forced--to take a new husband as soon as possible and produce a child with him. This first born child was considered to be the child of the widow's first husband and counted towards his family line and heritage. The practice was called 'raising up seed' and was a lawful and legitimate way of parentage, usually exectuted with the brother of the deceased husband. The custom of raising up seed also opened the way for the practice of adoption to sustain the family line.

Something that's important to understand is that children in ancient Hellas were born with a different sentiment than children are born these days. Children, now, are born out of love and a need of the parents to create something of 'theirs'. A child is precious, irreplaceable. We tend to have few children and place all our eggs in their basket(s). In ancient Hellas, families tended to be as large as possible. Children could help out around the house, the farm or with sustaining the family any other way but they also tended to die. Children were made for the hearth, not the other way around.

Giving birth was an incredibly risky ordeal in ancient times, for both mother and child. Stillbirths happened frequently and labor took mother and/or child quite often. Many children died in their infancy due to illness or malnourishment and should the children make it to adulthood, they had a good chance of dying in the Hellenic army. Many Gods, Goddesses and Nymphs were petitioned for aid in childbirth and the period directly after; Artemis, Eileithyia (Ilithya) and Phainō come to mind right away, but Hera, Adamanthea, Kynosoura and Maia were also responsible for childbirth and midwifery.

When a child was born, it was presented to the father, who had the right to refuse it as his own. In Sparta, the child was also presented to the Elders, who could refuse it, even if the father did not. If the child was refused--usually due to deformities which would prevent the child from performing his or her duties to the hearth--the child was left out in the woods as an offering to the Gods.

If the child was accepted, there was a celebration on the fifth or seventh day after birth called the Amphidromia (τὰ Ἀμφιδρόμια). The child was presented at the shrine to Zeus and Hestia by the father. This was observed by the family and gifts were given. If the child made it to the tenth day of life, there was another celebration, new gifts, and the child was named. Especially this last celebration was recorded as being postponed quite regularly. I suspect this was done to give the mother, who was to be present at this celebration, the time to stop bleeding from the birth. Once this stopped and both mother and child were cleansed of miasma, the ceremony could take place.

It almost seems logical to abstain from sex to avoid all of this but that did not happen; because if it did, who would tend to you when you grew old? Who would close your eyes in death and give you ritual burial? Who would give away your daughters in marriage? Who would cherish the memory of the dead and keep alive the institutions that were so dear to him? Who would, as was called, 'save the hearth' if there were no surviving children?

For the Hellenes, honor was incredibly important. To receive honor was to be talked about after death; you would receive libations, gifts and continued family honor if you were remembered. It was up to your children--mostly the son's--to pour the bulk of these libations and to spread the word of your deeds and accumulated honor. Being forgotten by the living was incredibly frightful. As a result, the Hellenes did everything they could to procure children who could continue the family line; celibacy was forbidden, law upon law was accepted to ward off childlessness... and the hearth survived.