Showing posts with label Agamemnon. Show all posts
Showing posts with label Agamemnon. Show all posts

Wednesday, October 28, 2015

TFBT: Agamemnon's Bath

I assume my readers, if any, are bibliophiles; lovers of books.  If so, I am sure you had this experience.  On a long flight or in a remote location you get stuck reading a book that is a piece of propaganda full of lies and half-truths.  In order to save someone else from getting sucked into this mess you toss it into the garbage rather recycling or donating it to the library.   Or is it badly written and has a lame ending.  Or it is full of illogic and bad science.  Or the author makes a state of general and universal application that this is an "obvious projection of..." If it is so obvious why must the authoress point it out?    I read one of these books recently.  (Walker 1983). I would have tossed it but I was on a five hour flight. In between the waves of nausea and disgust there were a few interesting if odd insights on Greek mythology.  This is the third in a series of blogs investigating these possible gems in the rubbish.

"The ritualistic manner of his (Agamemnon's) death showed it was more than simple murder". (B. Walker 1983).  

Let me start by pointing out that in Greek myth women and goddesses bath by skinny-dipping with their girlfriends.  Men are given a solitary bath by a woman.  

Hence, Hera bathes regularly in the spring of Canathus, the mountain nymphs bathe naked to make sure that everyone in their company is a woman, finally Artemis and Athena both got caught at different times in the nude by unfortunate hunters.   

Meanwhile; Baby Zeus was bathed by his mother Rhea in the river Nepa, Agamemnon by his wife Clytemnestra, Telemachus by Nestor's daughter, Odysseus by Nausicaä’s maids, Odysseus by his nanny, Odysseus after exacting a "solemn oath from Circe" is given  "a deliciously warm bath, wine in golden cups, and a tasty supper". Helen of Troy got the disguised Odysseus to her house, where she bathed, anointed and clothed him.  

In the examples above "peeping toms" died or suffered when stumbling upon the frolicking nymphs. But no hero died getting a bath from a babe.  So the quote for this blog is somewhat unusual;
 
 “The ritualistic manner of Agamemnon's death showed it was more than simple murder".   

If you don't know of Agamemnon's death, here's the short version.  He led the Greek forces at Troy.  To gain favorable winds for the fleet, he sacrificed his daughter Iphigenia. This was second of his wife's children that he killed.  When he returned home in victory, his wife Clytemnestra literally rolled out the red carpet, wrapped him in a luxurious robe, tossed him the bath tub and stabbed him to death. If Agamemnon died in a "ritualistic manner" you'd think other guys died in the tub.  But they didn't.  

The only way I can explain the authoress' statement, was that she confounded “bath tub and “cauldron”.  Visually this is not too much of an intellectual leap if you've ever been in a wood-fired hot tub.  (See attached photo.) 

 
So the only way I can support her statement is by analogy or what Nagy calls metonymy (2015).  Ritual deaths involving cauldrons and female attendants?  That we can find references to; The boy Pelops was diced up and tossed into a boiling cauldron; he was restored by the Fate Clotho.  Under the direction of the witch Medea, Pelias’ daughters diced him up and tossed him into a boiling cauldron; that didn't work too well for him.  The spell worked much better on Medea' father-in-law Aeson.   

So it appears there was a ritual (magical) bath followed by death (or immortality.)
 
 If only Agamemnon had treated his step-children better!

Friday, July 11, 2014

TFBT: Cassandra, Sex Slave of Agamemnon


I preparation for next week’s Book Club at Hour 25 I read “Agamemnon again this time from Cassandra’s point of view.  Just reading her lines and skipping the rather clueless chorus, Cassandra makes a lot more sense.  She is an amazing character with an incredible scene rather than just a plot device. 

And I couldn’t help but notice the ironic difference between her and her consort.  Agamemnon is clueless the whole time he is on stage.  Clytemnestra’s gloating, bragging and delight in describing all the ways she’d heard he died just makes it too obvious that the guy is doomed.  Oblivious, he dies.  On the other hand Cassandra knows all too well what happened is happening and will happen.  Yet knowing all, she too dies.

Herbert Weir Smyth’s translation of Agamemnon at Hour 25 and at Perseus, translates Cassandra’s lament at lines 1072 and 1076 as “Woe, woe, woe! O Apollo, O Apollo!”  However, Browning, Gilbert Murray and Philip Vellacott’s various translations say something like “Woe, woe! O Earth, O Apollo, O Apollo!”  The Greek at Perseus says “τοτοτο πόποι δᾶ. πολλον πολλον.“  And the lexicon at Perseus says that δᾶ = by earth.  I have no Greek, so maybe others can help me.  Which translation is correct?  Why is Cassandra calling to Gaea?  Prayer?  Witness?  Simply an expletive?

At line 1100  Kassandra cries of Clytemnestra; “Alas, what can she be planning? What is this fresh woe she contrives here within, what monstrous, monstrous horror, unbearable to philoi, beyond all remedy? And help stands far away!”  So after that oblique dialogue Aeschylus orchestrated between the herald and chorus regarding Menelaus’ whereabouts, we now know for sure that he is no where nearby.

I just think the below is a lovely and moving bit of poetry to end on;
“Ah me, Scamander, my native stream! Upon your banks in bygone days, unhappy maid, was I nurtured with fostering care; 1160 but now by Cocytus and the banks of Acheron, I think, I soon must chant my prophecies.”

Monday, July 7, 2014

TFBT: Winged Furies and Snatched Girls: Part II


In Part I, I concentrated on the victim’s in Agamemnon by Aeschylus who were avenged by the Erinyes.  In Part II, here I concentrate on the Erinyes themselves, with an emphasis on who summoned them, who they were and for what crime.

The Erinyes, that is the ancient goddesses Tisiphone, Megaira and Alecto don’t actually appear as characters in the “Agamemnon”.  But, they are referenced and many other characters are called “Erinyes”. Correspondence to the Erinyes is not unusual.  Pausanias (Description of Greece 8. 42. 1) documents well why Demeter is called an Eriny. In The Eumenides by Aeschylus they say of themselves to Athena “Daughter of Zeus, you will hear it all in brief. We are the eternal children of Night. We are called Curses in our homes beneath the earth.” (414)  But for now let’s keep to what Aeschylus has to say in Agamemnon.  They are winged like clamorous birds, not blind to men with blood on their hands, haunters of houses and weavers of Agamemnon’s fatal bathrobe.

1.     Zeus sends the Eriny Helen 
We are told at line 365, that Zeus long kept his bow aimed Paris until he released the bolt.  The bolt was Helen “brought her marriage to a bitter end, sped on to the children of Priam under escort of Zeusruining her sojourn and her companions, a vengeful Erinyes to be lamented by mourning brides” (745)  “… she, bequeathing to her (Achaean) people the clang of shield and spear and army of fleets, and bringing to Ilion destruction in place of dowry. (405).  Paris, of course broke the holy Law of Hospitality. 

2.     Some god send Eriny-like Agamemnon and Menelaus
 “Apollo perhaps or Pan, or Zeus - hearing the shrill wailing scream of the clamorous birds, those sojourners in the air space of these gods. And against the transgressors the god sends an Eriny at last, though it was late in coming”. At line 60 Aeschylus explains using the mystic work “houtōs” that the above refers to when Agamemnon and Menelaus were sent by Zeus, against Paris.  At line 110 there is more reference to Agamemnon and Menelaus as eagles, which leads to Chalchas description of them devouring a pregnant rabbit.  At line 810 Agamemnon returns bragging about the justice I exacted from Priam's city. “

3.     Artemis summons the Winds
Chalchas explains that Artemis is angry (135) at the “winged hunting dogs of her father (Zeus), for they are sacrificing a miserable frightened thing, together with her offspring that were ready to be born, “  This is Artemis a Trojan goddess angry at what the Achaeans will do in the night ten years in the future. If I read this right it is the Boreas; North wind she sends against the fleet as her pre-emptive Eriny. (Interestingly, Quintus Smyrnaeus, Fall of Troy 8. 239 refers Ares’ horses “which to roaring Boreas grim-eyed Erinyes bare”)

4.     Iphigenia can’t summon the Erinyes
At line 235 in order to attain Artemis favor and a change in the winds, Agamemnon  hoists his daughter onto the altar at Aulis as a sacrifice “with a gag upon her lovely mouth to hold back the shouted curse against her house “

5.    The Erinyes Avenge Atreus’ Bed
Cassandra offers a rather graphic visual on the Erinyes that still haunt the house of Atreus who “each in turn, they spurn with loathing a brother's bed, for they bitterly spurn the one who defiled it” (1185)

6.    Aegisthus Revenges his Brothers
Cassandra explains that “Children, they seem, slaughtered by their own kindred, their hands full of the meat of their own flesh; they are clear to my sight, holding their vitals and their inward parts – piteous burden! – which their father tasted. For this cause I tell you that a strengthless lion, wallowing in his bed, plots vengeance (1220) Elsewhere Aegisthus is compared to a strengthless lion (Clytemnestra being a lioness most the time.)  Later he admits that I am he who planned this murder.” of Agamemnon. (1603).  Sadly other sources explain that Aegisthus was actually born and breed for this role. (Hyginus Fabulae 87)  In response to an oracle from Delphi, Thytes raped his own daughter to produce their avenger; Aegisthus

7.     Kassandra praying to Agamemnon’s Avengers (Orestes)
I still want to have the chance, just for one moment, to make a speech - or a lament that I perform for my own self. I pray to the sun, as I face its light for the last time, that the enemies may pay a bloody penalty to compensate for my death as well” (1325)

8.    Clytemnestra claiming the role of priestess to the Erinyes
” I swear by justice, exacted for my child, by atē, and by the Erinyes, to whom I sacrificed that man,” (1431) Then at 1525Yet, as he has suffered – worthy prize of worthy deed – for what he did to my sweet flower, shoot sprung from him, the much-bewailed Iphigenia, let him make no great boasts in the halls of Hades, since with death dealt him by the sword he has paid for what he first began.”

9.    Clytemnestra Not Summoning the Erinyes for her impending doom.
“As for me, however, I am willing to make a sworn compact with the daemon of the Pleisthenidai (The Erinyes of the House of Atreus) that I will be content with what is done, hard to endure though it is. Henceforth he shall leave this house and bring tribulation upon some other family by murder of kin. A small part of the wealth is fully enough for me, if I may but rid these halls of the frenzy of mutual murder.” (1568)  This sounds to me like Clytemnestra is over and done with the cycle of revenge at least for here and now in the play. 

In table format;

Line
Who summoned the Erinyes?
Who was the Eriny?
What was the crime?
365, 745,405
Zeus
Helen
Paris' violation of the Laws of Hospitality *
60, 110, 810
Apollo perhaps or Pan or Zeus
Agamemnon and Menelaus
Paris' violation of the Laws of Hospitality *
135
Artemis
Boreas
Potential death of children
235
Iphigenia did NOT
1185
Erinyes
Violation of a brother's marriage bed
1220
Atreus
Aegisthus
Death of a Child
1325
Cassandra
(Orestes)
Death of an adult
1431, 1525
Clytemnestra
Clytemnestra
Death of Child
1565
Clytemnestra did NOT
* Specifically violating the host’s marriage bed.

Summary on Erinyes

In my mind, the Erinyes are most famous as the avengers of matricides (see The Eumendies), patricides (Theogony) and maintaining order, as when Iris reminds Poseidon that in a fight with his older brother the Erinyes will support the elder.  (Homer, Iliad 15. 200)  But, instead in Agamemnon, we see them involved with punishing adultery, infanticide and the death of a slave.  Hmm, I will have to think about this result!

Apparently any wounded party could curse the offender, if they weren’t gagged.  Still, Patroclus as a spirit visited Achilles in The Iliad with instructions for the future.  Surely Iphigenia could have visited with the neighboring Erinyes in Hades and cursed her father from there.  We know she wasn’t gagged in the hereafter because her mother says at 1555, “ Iphigenia, his daughter, as is due, shall meet her father lovingly at the swift-flowing ford of sorrows and shall fling her arms around him and kiss him.”