Earths Daughters: Stories of Women in Classical Mythology
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It constitutes from a round and flat earth, encircled by the flow of River Ocean 6. Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield 7.
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The oldest preserved usage of the terms belongs to the end of the sixth century BC Xenophanes, fr. Accordingly, the oikoumene is not only a geographic entity, but first of all a social realm 9. The oikoumene is therefore the space occupied by the various societies and nations of the world and governed by the Olympic order. The shores of these seas were the historical space inhabited by Greeks, who settled the Mediterranean shores from the eastern edge of the Black Sea all the way to the Pillars of Heracles the Gibraltar straits at the western tip.
These shores were also the meeting place between Greeks and various non-Greek populations. It can be seen that the Mediterranean, which was situated at the geometric center of the spatial model, functioned as a mediating space between the Greek Poleis , as well as between Greeks and other populations living on its shores. In other words, as Peregrine Horden and Nicholas Purcell argued in their study The Corrupting Sea , and Irad Malkin further developed in his recent book A Small Greek World , the Mediterranean was a space that offered connectivity through complex maritime networks The central circle is a mediation-space, from the Latin: mediatus, mediare : it stands in the geometrical center of the earth and mediates between those who live on its shores, Greeks and non-Greeks alike.
This mediation-space is by definition a maritime one, a realm stretching between the shores and perceived through the maritime perspective. At the dawn of the archaic period the Greek geographical knowledge contained mostly the shores of the Aegean Sea, between the Ionian Sea and the Bosporus.
At the beginning of the archaic age, this small sea was the center of the model; beyond it extended the lands inhabited by the different nations of the world the oikoumene , and far beyond the horizon stood the edges of the earth. This new knowledge was incorporated and assimilated into the existing spatial model.
In spite of a tremendous rise in scope of geographic knowledge during the archaic age the basic structure of the model remained the same: three concentric circles, the innermost being the maritime-mediation space which lies at the center, the second being the oikoumene inhabited by the nations of the world and the third being the edges of the earth see Figure 1. In other words, all the features of the small sea of the early archaic age are to be found in the big sea of the late archaic and classical periods.
Therefor the division of the earth into continents is of secondary significance and so are the cultural and ethnical dichotomies between Greeks and Barbarians. Thus a new spatial and ethnical perception emerges, one that focuses on the maritime networks of the Mediterranean Sea. For the early Greeks the main medium for spatial articulation was not the early geographic treaties, but rather myths, which manifested cultural, ethnographical and spatial perceptions.
It is with a focus on the mythic cycle of Io, the primordial, wandering heroine, that the spatial perception of the Greeks may be observed. The most detailed account of the journey appears in Prometheus Bound.
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One day Zeus, king of gods, saw young Io walking in the meadow on her way home and the sight aroused his unrestrained lust. Zeus captured Io, raped her and turned her into a heifer in order to hide her from his jealous wife. But Hera was as ever vigilant; she recognized the young cow and sent a gadfly to torment her.
In order to escape the terrible gadfly, Io was forced to leave her homeland and venture far, to the very outskirts of the earth.
A "Who's Who" of women in classical mythology! The stories in this collection will not only satisfy the mythology lover and feminine scholar but make an. Earth's Daughters: Stories of Women in Classical Mythology 1st Edition by Betty Lies and Publisher Fulcrum Publishing. Save up to 80% by choosing the.
Through this child Io became the ancestress of a great genealogy of heroes and eponyms, which spread throughout the inhabited world. It starts as a very regional story, focusing on the city of Argos and the green meadows surrounding it. River gods are usually regarded as ancient, pre-Olympic divinities and Inachus is no exception. Apollodorus and Pausanias both tell of a story in which Inachus is appointed to rule which god, Hera or Poseidon, will become patron of the Argive plain. Inachus chose Hera, who became the long lasting patron of the city. Poseidon punished the river by making it a seasonal stream Apollod.
Hera made Inachus king of Argos and appointed Io to serve her as priestess at the Heraion, the famous sanctuary devoted to the goddess in the Argive plain. The mythical tradition therefore places Inachus, and accordingly also his daughter Io, at a primordial age, the time when Hera established her government over the Argive plain. This is the mythical age in which the Olympic gods founded their rule over the earth. We shall see shortly that the primordial-mythical chronology is of big significance in the myth. In all versions of the myth there is no mention of the city of Argos, neither its social and political institutions, but repeated descriptions of the wild lands of the Argive plain.
Here are a few examples:. When poor Io was captured in the marshes of Lerna there were yet no human cities, no social organizations and institutes and no advanced societies.
It is the dawn of human existence and Io has an important role in the process of defining the physical and cultural space given to humans by the gods. The shrine included an Oracle dedicated to Zeus, in which the priests interpreted the rustling of the oak leaves as a message from the god. In ancient times the shrine in Dodona was considered as the most ancient sanctuary in Greece and one with pre-Hellenic origins Hdt.
And for all time to come a recess of the sea, be well assured, shall bear the name Ionian, as a memorial of your crossing for all mankind. Hera next sent a gadfly to infest the cow, and the animal came first to what is called after her the Ionian gulf Irad Malkin convincingly argued that the Ionian Sea, and especially Ithaca and the neighboring Islands, were the frontier of the Greek civilization in the early archaic period, at a time when explorers, merchants and settlers just began to venture the Adriatic Sea and the Italian coast One can therefore conclude that the story told about Io reflects a spatial perception that was well established in Greek tradition, a perception in which Once upon a time, in an era that gods and heroes roamed the earth, the Ionian Sea marked the boundary of Greek territories.
Io therefore gives her name to the western boundary of the traditional Greek territory; we shall see shortly that she does the same thing with the eastern boundary. These writings presented the geographic description as a narrative of a sailing course from one point to the next, manifesting a maritime and hodological perspective From the moment Io left the Ionian Sea she departed from familiar and friendly lands and entered territories of vast wastelands.
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The meeting with the Titan clarifies that Io belongs to the Promethean age, a primordial era, the time when the gods of Olympus came to power and based their rule over the earth. The mythical character of Prometheus is unmistakably connected to this primordial age, when the world order under the rule of the Olympic gods was established. The meeting between Prometheus and Io marks both the distant physical location of the mythical events and the distant time in which the events took place. The Scythians were nomads who lived near the Black Sea and north to Thrace, they were well known to the Greek world and became a synonym for uncivilized and savaged communities.
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Following the advice of Prometheus Io continues on her worldwide journey. Then she crosses the lands of Scythians and Chalybians, avoiding any direct contact with these dangerous and uncivilized communities PB.
Their names are Briareus, Cottus, and Gyes. She did not want Anchises to know her true identity because he would not otherwise have slept with her. From the 8th century BCE there was also a sanctuary and temple to Demeter on Naxos , in the 4th century BCE a temple was constructed in her honour at Dion, and Homer mentions that the goddess had a precinct named after her at Pyrasos. He was the workman of the immortals: he made their dwellings, furnishings, and weapons. About Betty Bonham Lies. No portion of this site may be copied or reproduced, electronically or otherwise, without the expressed, written consent of the author.
This is the only place in the course of her wanderings that Io ventures through habituated human countries. As aforesaid, The Scythians are frequently presented as an anti-civilization in classical literature and iconography and in the Io myth they function as a symbol of uncivilized, and dangerous communities River Hubris does not appear in any other ancient source and it is reasonable to assume that the poet used it as an epithet for a natural boundary that manifest a moral boundary before humans Like the Scythians, the Amazons, famous mythical tribe of women who loathe all men, are usually treated in the Greek sources as a reversal of civilized and cultural societies.
Herodotus for example puts these words in the mouth of the Amazons:. We could not live with your women; for we and they do not have the same customs. Next, just at the narrow portals of the harbor, you shall reach the Cimmerian isthmus.
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This you must leave with stout heart and pass through the channel of Maeotis; and ever after among mankind there shall be great mention of your passing, and it shall be called after you the Bosporus. Then, leaving the soil of Europe, you shall come to the Asian continent. The Bosporus, much like the Ionian Sea in the west, marks the eastern boundary of traditional Homeric Greece.
These were the boundaries of the basic maritime Greek unit. Io wandered as far as the edges of the earth but her journey marked also the basic Greek unit as it appears in Homer. Her wanderings took her from the edges of the earth to the center of the earth. Surprisingly Aeschylus provides two answers to this question. In the Prometheus Bound the straits are located at the mouth of Lake Maeotis, which were known in the ancient world as the Cimmerian Bosporus — Io arrives there following the guidance of the Amazons. It is not altogether clear why there are two alternative locations for the straits and in spite of many attempts to settle this problem there still are no satisfying explanations We have no alternatives but to accept that the geographic knowledge at the time was not inclusively accurate and coherent In the Prometheus Bound the lands of Asia are described very differently from those of Europe.
Europe is presented as a continent of vast unoccupied landscapes, which inhabits only a few scattered, wild and uncivilized societies such as Scythians and Amazons. Asia, on the other hand, is described as a mythical space, occupied by dangerous monsters, harsh climate and hazardous nature.
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Io passes through horrific and mysterious lands, home of Graeae, Gorgons and Gryphones. Asia is a mythical and exotic realm, where no one offers the wandering cow help or guidance. From there she proceeded directly to Egypt. Only then, after returning once again to the shores of the Mediterranean Sea, comes an end to her torments: Zeus restores her human form and gives her a son, Epaphos.
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Aeschylus uses descriptions such as:. The fruit of all the land watered by the broad-flowing Nile. Unlike the terrifying hostile lands of Europe and Asia, the land of the Nile is sacred to Zeus and profits from his blessings. Finally Io arrives to a welcoming landscape and her sufferings come to an end.
Figure 2 shows the wanderings of Io according to the Prometheus Bound. Thus the myth creates a narrative theme that presents the Mediterranean shores as a friendly and socialized space while the lands stretching away from the sea are presented as increasingly dangerous, unfriendly and uncivilized. The main spatial paradigm of the story is that the Mediterranean shores are friendly and fruitful lands while the space that stretches from the Mediterranean inland grows increasingly hostile as one progress away from the sea. But the spatial role of Io does not end there, it continues through her celebrated genealogy, which spread throughout the known world and included many wandering heroes and spatial issues.
Most of the stemma appears already in The Hesiodic Catalogue of Women , which is a genealogical poem written sometime between the early seventh to the mid sixth century BC The various mythological characters are divided into two categories: eponyms and heroes. In some cases there is an overlap between the categories some of the heroes are also eponyms of tribes or nations. Those who dwell in the territories beyond the lands of the Oikoumene are by definition uncivilized savages such as Scythians and Amazons, or mythical creatures such as Gorgons and Gryphones.
These heroes not only originate from the same stemma, but share another important feature: their mythologies involve stories of immense wanderings and immigrations. Figure 4 shows the various courses taken by the heroes. The Danaides myth can serve as a good example. The Danaides ask the people of Argos for shelter based on the claim that they are the daughters of Io, Princess of Argos.
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The girls receive the protection of the city, but in vain, when the suitors came to the Argive plain they won the battle and a forced wedding was conducted. The brides, devastated from their defeat, were determined to keep their freedom: on the wedding night 49 knives were drawn in the dark and 49 young men found their death.
Only one maiden, Hypermestra, had mercy in her heart and spared the life of her husband Lynceus. In this retelling, Jove the Roman equivalent of Zeus takes pity on the couple, recognizing them to be devout worshipers. He parts the clouds and ends the deluge specifically to save Deucalion and Pyrrha, who are floating aimlessly on a raft. When the storm has cleared and the waters have subsided, Deucalion and Pyrrha are taken aback by the desolate wreckage of the land, and understand that they are now responsible for repopulating the earth.
Confused on how to carry out their destiny, they go to see the goddess Themis. Themis tells Pyrrha that she must cast the bones of her mother to successfully reproduce. Once the land has been repopulated with humans, mother earth follows suit and begins to produce all other forms of life. From Wikipedia, the free encyclopedia. This article includes a list of references , but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. January Learn how and when to remove this template message.