The Marriage of Cadmus and Harmony (8 page)
D
ELOS WAS A HUMP OF DESERTED ROCK, drifting about the sea like a stalk of asphodel. It was here that Apollo was born, in a place not even wretched slave girls would come to hide their shame. Before Leda, the only creatures to give birth on that godforsaken rock had been the seals. But there was a palm tree, and the mother clutched it, alone, bracing her knees in the thin grass. Then Apollo emerged, and everything turned to gold, from top to bottom. Even the water in the river turned to gold and the leaves on the olive tree likewise. And the gold must have stretched downward into the depths, because it anchored Delos to the seabed. From that day on, the island drifted no more.
If Olympus differs from every other celestial home, it is thanks to the presence of three unnatural divinities: Apollo, Artemis, Athena. More than mere functions, these imperious custodians of the unique stripped away that thin, shrouding curtain which nature weaves about its forces. The bright enameled surface and the void, the sharp outline, the arrow. These, and not water or earth, are their elements. There is something autistic about Olympus’s unnatural gods. Apollo, Artemis, Athena march forward cloaked in their own auras. They look down at the world when they plan to strike it, but otherwise their eyes are elsewhere, as if gazing at an invisible mirror, where they find their own images detached
from all else. When Apollo and Artemis draw their bows to kill, they are serene, abstracted, their eyes steady on the arrow. All around, Niobe’s children lie dying, slumped over rocks, or on the bare earth. The folds of Artemis’s tunic don’t so much as flutter: all her vitality is concentrated in the left arm holding the bow and the right arm reaching behind the shoulder as her fingers select another mortal arrow from her quiver.
The infant Artemis sat on Zeus’s lap. She knew what she wanted for the future and told her father all her wishes one by one: to remain forever a virgin, to have many names, to rival her brother, to possess a bow and arrow, to carry a torch and wear a tunic with a fringe down to the knee, to hunt wild beasts, to have sixty Oceanides as an escort and twenty Amnisian Nymphs as maids to look after her sandals and dogs, to hold sway over all mountains; she could get by without the cities. As she spoke, she tried, but failed, to grab her father’s beard. Zeus laughed and agreed. He would give her everything she wanted. Artemis left him; she knew where she was headed: first to the dense forests of Crete, then to the ocean. There she chose her sixty Nymphs. They were all nine years old.
The perennial virginity young Artemis demanded as a first gift from her father Zeus is the indomitable sign of detachment. Copulation,
mîxis
, means “mingling” with the world. Virgo, the virgin, is an isolated, sovereign sign. Its counterpart, when the divine reaches down to touch the world, is rape. The image of rape establishes the canonical relationship the divine now has with a world matured and softened by sacrifices: contact is still possible, but it is no longer the contact of a shared meal; rather it is the sudden, obsessive invasion that plucks away the flower of thought.
Man’s relationship with the gods passed through two regimes: first conviviality, then rape. The third regime, the
modern one, is that of indifference, but with the implication that the gods have already withdrawn, and, hence, if they are indifferent in our regard, we can be indifferent as to their existence or otherwise. Such is the peculiar situation of the modern world. But returning to earlier times: there was an age when the gods would sit down alongside mortals, as they did at Cadmus and Harmony’s wedding feast in Thebes. At this point gods and men had no difficulty recognizing each other; sometimes they were even companions in adventure, as were Zeus and Cadmus, when the man proved of vital help to the god. Relative roles in the cosmos were not disputed, since they had already been assigned; hence gods and men met simply to share some feast before returning each to his own business. Then came another phase, during which a god might
not
be recognized. As a result the god had to assume the role he has never abandoned since, right down to our own times, that of the Unknown Guest, the Stranger. One day the sons of Lycaon, king of Arcadia, invited to their table an unknown laborer who was in fact Zeus. “Eager to know whether they were speaking to a real god, they sacrificed a child and mixed his flesh with that of the sacred victims, thinking that if the stranger was a god he would discover what they had done.” Furious, Zeus pushed over the table. That table was the ecliptic plane, which from that day on would be forever tilted. There followed the most tremendous flood.
After that banquet, Zeus made only rare appearances as the Unknown Guest. The role passed, for the most part, to other gods. Now, when Zeus chose to tread the earth, his usual manifestation was through rape. This is the sign of the overwhelming power of the divine, of the residual capacity of distant gods to invade mortal minds and bodies. Rape is at once possessing and possession. With the old convivial familiarity between god and man lost, with ceremonial contact through sacrifice impoverished, man’s soul was left exposed to a gusting violence, an amorous persecution, an obsessional goad. Such are the stories of which mythology is woven: they tell how mortal mind and body are still
subject to the divine, even when they are no longer seeking it out, even when the ritual approaches to the divine have become confused.
The twelve gods of Olympus agreed to appear as entirely human. It was the first time a group of divinities had renounced abstraction and animal heads. No more the unrepresentable behind the flower or the swastika, no more the monstrous creature, the stone fallen from heaven, the whirlpool. Now the gods took on a cool, polished skin, or an unreal warmth, and a body where you could see the ripple of muscles, the long veins.
The change brought with it a new exhilaration and a new terror. All previous manifestations seemed tentative and cautious by comparison; they hadn’t risked the boldest of adventures, which was precisely that of the gods’ disguising themselves as human in a human world, having passed through the whole gamut of metamorphoses. Then this last disguise was more exciting than any of the others. More exciting and more dangerous. For it might well be that the gods’ divinity would no longer be grasped in its fullness. On earth they would meet people who treated them with too much familiarity, maybe even provoked them. The unnatural gods, Apollo, Artemis, and Athena, whose very identity depended on detachment, were more subject to this danger than the others. Any old shepherd might claim he played his pipes better than Apollo; whereas it was unlikely that a mere hetaera would try to tell Aphrodite how to do her job. The people of earth were a temptation: alluring because full of stories and intrigues, or sometimes because isolated in their own stubborn perfection that asked nothing from heaven. But they were also treacherous, ready to stab a god in the back, to disfigure the hermae. A new state of mind emerged, something unknown in the past, that of the god who is misunderstood, mocked, belittled. The result was a string of vendettas and punishments, dispatches issued from an ever busy office.
That Theseus was a creature of Apollo one can gather from all kinds of signs and gestures of homage scattered throughout his adventures. Theseus is always coming up against monsters, and the first slayer of monsters was Apollo. In Delphi the young hero offers the curl that fell across his forehead to Apollo. When he arrives in Athens, Theseus hurls a bull up in the air. But it is important that this takes place in a temple to Delphinian Apollo. Theseus will go back to the same temple before setting off for Crete, this time bringing a branch of the sacred olive tree wrapped in wool, a request for the god to help him. When he catches the bull at Marathon, and the Athenians go wild with joy, Theseus has it sacrificed to Apollo. After killing the Minotaur, Theseus goes to Delos and performs the dance of the cranes. A code within the dance contains the secret of the labyrinth. And Delos was Apollo’s birthplace.
But Apollo makes no comment. All Theseus’s life, the only thing Apollo ever says to him is “Take Aphrodite as your guide.” The order is decisive. All Theseus’s adventures are cloaked in an erotic aura. During the Cretan expedition, it is Apollo who pulls the strings, but from the shadows. The mission is too delicate an affair for him to be seen to be involved. What we see on the stage is the struggle between Dionysus and the hero Theseus, but, in the darkness behind, Apollo and Dionysus have struck up a pact. What that involved was the
translatio imperii
from Crete to Athens: one god took over from another; power passed from the secret twists of the labyrinth to the frontal evidence of the acropolis. And all of this came about courtesy of Theseus, because the stories had to tell of other things: of young girls being sacrificed, of love affairs, duels, desertions, suicides. The human melodrama with its songs and chatter must cover up for the silent substance of the divine pact.
This changing of the guard, which occurs with Theseus’s expedition to Crete, implies an affinity between Apollo and Dionysus behind their apparent opposition. But it is an affinity they are not eager to bring out into the open, if only because it is not something to be proud of. First and foremost, what these gods have in common in this story is their having been betrayed by mortal women. Ariadne betrays Dionysus for Theseus; Coronis betrays Apollo with the mortal Ischys. To kill the women who loved and betrayed them, Apollo and Dionysus call on Artemis, the divine assassin, with her bow and arrows. And both of them watch in silence as their women are slain. There could be no greater complicity for the two gods than this having both turned, with the same gesture, to the same assassin, to put to death the women they loved.
Coronis was washing her feet in Lake Boebeis. Apollo saw her and desired her. Desire came as a sudden shock, it caught him by surprise, and immediately he wanted to have done with it. He descended on Coronis like the night. Their coupling was violent, exhilarating, and fast. In Apollo’s mind the clutch of a body and the shooting of an arrow were superimposed. The meeting of their bodies was not a mingling, as for Dionysus, but a collision. In the same way, Apollo had once killed Hyacinthus, the boy he loved most: they were playing together, and the god let fly a discus.
Coronis was pregnant by Apollo when she found herself attracted to a stranger. He came from Arcadia, and his name was Ischys. A white crow watched over her. Apollo had told the bird to guard the woman he loved, “so that no one might violate her purity.” The crow saw Coronis give herself to Ischys. So off it flew to Delphi and its master to tell the tale. It said it had discovered Coronis’s “secret doings.” In his fury, Apollo threw down his plectrum. His laurel crown fell in the dust. Looking at the crow, his eyes were full of hatred, and the creature’s feathers turned black as pitch. Then Apollo asked his sister Artemis to go and kill Coronis, in
Lacereia. Artemis’s arrow pierced the faithless woman’s breast. Along with her, the goddess killed many other women by the rugged shores of Lake Boebeis. Before dying, Coronis whispered to the god that he had killed his own son too. At which Apollo tried to save her. In vain. His medical skills were not up to it. But when the woman’s sweet-smelling body was stretched on a pyre high as a wall, the flames parted before the god’s grasping hand, and from the dead mother’s belly, safe and sound, he pulled out Asclepius, the healer.
Ariadne, Coronis: two stories that call to each other, that answer each other. Not only was the killer the same in both cases—Artemis—but perhaps the mortal seducer was likewise the same—Theseus. Ischys is a shadowy figure, of whom we know nothing apart from his name. But of Theseus we know a great deal: we know that in one version he left Ariadne the moment “he fell desperately in love with Aigle, daughter of Panopeus.” So wrote Hesiod; but Pisistratus chose to delete this very line. Why? Did it reveal too much about the hero? A marble stele found in Epidaurus and signed by Isyllus, explains that Aigle (or Aegla) “was so beautiful that people would also call her Coronis,” and that she had a child called Asclepius. Aigle means “splendor,” as Ariadne-Aridela means “the resplendent one.” Coronis (crown) suggests a beauty that goes beyond diffuse brilliance, involves the etching of a form. But who was “Aigle, daughter of Panopeus”? Her father was the king of a small Phocian town with the same name, Panopeus: “Panopeus with its lovely open space for dancing,” says Homer. And in that square danced the Thyiades, initiates of Dionysus. It was one of the places they stopped in the long procession that took them from Athens to Delphi to “enact secret rites for Dionysus.” And already we are reminded of the open space where Ariadne danced out the labyrinth. What’s more, Pausanias explains that the inhabitants of Panopeus “are not Phocians; originally they were
Phlegyans.” And already we are reminded that Coronis was the daughter of Phlegyas, from Thessaly, a hero who took the same name as his people. It was with those people that Phlegyas migrated to Phocis, where he reigned as king.