STILL pursued by such anger of the Erinnyes as they had turned deaf ears to Athene’s eloquent speeches, Orestes went in despair to Delphi, where he threw himself on the temple floor and threatened to take his own life unless Apollo saved him from their scourgings. In reply, the Pythian priestess ordered him to sail up the Bosphorus and northward across the Black Sea; his woes would end only when he had seized an ancient wooden image of Artemis from her temple in the Tauric Chersonese, and brought it to Athens or (some say) to Argolis.
b. Now, the king of the Taurians was the fleet-footed Thoas, a son of Dionysus and Ariadne, and father of Hypsipyle; and his people, so called because Osiris once yoked bulls (tauroi) and ploughed their land, came of Scythian stock. They still live by rapine, as in Thoas’s days; and whenever one of their warriors takes a prisoner, he beheads him, carries the head home, and there impales it on a tall stake above the chimney, so that his household may live under the dead man’s protection. Moreover, every sailor who has been shipwrecked, or driven into their port by rough weather, is publicly sacrificed to Taurian Artemis. When they have performed certain preparatory rites, they fell him with a club and nail his severed head to a cross; after which the body is either buried, or tossed into the sea from the precipice crowned by Artemis’s temple. But any princely stranger who falls into their hands is killed with a sword by the goddess’s virgin-priestess; and she throws his corpse into the sacred fire, welling up from Tartarus, which burns in the divine precinct. Some, however, say that the priestess, though supervising the rites, and performing the preliminary lustration and hair- cropping of the victim, does not herself kill him. The ancient image of the goddess, which Orestes was ordered to seize, had fallen here from Heaven. This temple is supported by vast columns, and approached by forty steps; its altar of white marble is permanently stained with blood.
c. Taurian Artemis has several Greek titles: among them are Artemis Tauropolus, or Tauropole; Artemis Dictynna; Artemis Orthia; Thoantea; Hecate; and to the Latins she is Trivia.
d. Now, Iphigeneia had been rescued from sacrifice at Aulis by Artemis, wrapped in a cloud, and wafted to the Tauric Chersonese, where she was at once appointed Chief Priestess and granted the sole right of handling the sacred image. The Taurians thereafter addressed her as Artemis, or Hecate, or Orsiloche. Iphigeneia loathed human sacrifice, but piously obeyed the goddess.
e. Orestes and Pylades knew nothing of all this; they still believed that Iphigeneia had died under the sacrificial knife at Aulis. Nevertheless, they hastened to the land of the Taurians in a fifty-oared ship which, on arrival, they left at anchor, guarded by their oarsmen, while they hid in a sea-cave. It was their intention to approach the temple at nightfall, but they were surprised beforehand by some credulous herdsmen who, assuming them to be the Dioscuri, or some other pair of immortals, fell down and adored them. At this juncture Orestes went mad once more, bellowing like a calf and howling like a dog; he mistook a herd of calves for Erinnyes, and rushed from the cave, sword in hand, to slaughter them. The disillusioned herdsmen thereupon overpowered the two friends who, at Thoas’s orders, were marched off to the temple for immediate sacrifice.
f. During the preliminary rites Orestes conversed in Greek with Iphigeneia; soon they joyfully discovered each other’s identity, and on learning the nature of his mission, she began to lift down the image for him to carry away. Thoas, however, suddenly appeared, impatient at the slow progress of the sacrifice, and the resourceful Iphigeneia pretended to be soothing the image. She explained to Thoas that the goddess had averted her gaze from the victims whom he had sent, because one was a matricide, and the other was abetting him: both were quite unfit for sacrifice. She must take them, together with the image, which their presence had polluted, to be cleansed in the sea, and offer the goddess a torchlight sacrifice of young lambs. Meanwhile, Thoas was to purify the temple with a torch, cover his head when the strangers emerged, and order everyone to remain at home and thus avoid pollution.
g. Thoas, wholly deceived, stood for a time lost in admiration of such sagacity, and then began to purify the temple. Presently Iphigeneia, Orestes, and Pylades conveyed the image down to the shore by torchlight but, instead of bathing it in the sea, hastily carried it aboard their ship. The Taurian temple-servants, who had come with them, now suspected treachery and showed fight. They were subdued in a hard struggle, after which Orestes’s oarsmen rowed the ship away. A sudden gale, however, sprang up, driving her back towards the rocky shore, and all would have perished, had not Poseidon calmed the sea at Athene’s request; with a favouring breeze, they made the Island of Sminthos.
h. This was the home of Chryses, the priest of Apollo, and his grandson of the same name, whose mother Chryseis now proposed to surrender the fugitives to Thoas. For, although some hold that Athene had visited Thoas, who was manning a fleet to sail in pursuit, and cajoled him so successfully that he even consented to repatriate Iphigeneia’s Greek slave- women, it is certain that he came to Sminthos with murderous intentions. Then Chryses the Elder, learning the identity of his guests, revealed to Chryses the Younger that he was not, as Chryseis had always pretended, Apollo’s son, but Agamemnon’s, and therefore half-brother to Orestes and Iphigeneia. At this, Chryses and Orestes rushed shoulder to shoulder against Thoas, whom they succeeded in killing; and Orestes, taking up the image, sailed safely home to Mycenae, where the Erinnyes at last abandoned their chase.
i. But some say that a storm drove Orestes to Rhodes where, in accordance with the Helian Oracle, he set up the image upon a city wall. Others say that, since Attica was the land to which he had been instructed to bring it, by Apollo’s orders, Athene visited him on Sminthos and specified the frontier city of Brauron as its destination: it must be housed there in a temple of Artemis Tauropolus, and placated with blood drawn from a man’s throat. She designated Iphigeneia as the priestess of this temple, in which she was destined to end her days peacefully; the perquisites would include the clothes of rich women who had died in childbed. According to this account, the ship finally made port at Brauron, where Iphigeneia deposited the image and then, while the temple was being built, went with Orestes to Delphi; she met Electra in the shrine and brought her back to Athens for marriage to Pylades.
j. What is claimed to be the authentic wooden image of Tauric Artemis may still be seen at Brauron. Some, however, say that it is only a replica, the original having been captured by Xerxes in the course of his ill-fated expedition against Greece, and taken to Susa; afterwards, they add, it was presented by King Seleucus of Syria to the Laodicaeans, who worship it to this day. Others, again, loth to allow credit to Xerxes, say that Orestes himself, on his homeward voyage from the Tauric Chersonese, was driven by a storm to the region now named Seleuceia, where he left the image; and that the natives renamed Mount Melantius, where the madness finally left him, Mount Amanon, that is ‘not mad’, in his memory. But the Lydians, who have a sanctuary of Artemis Anäeitis, also claim to possess the image; and so do the people of Cappadocian Comana, whose city is said to take its name from the mourning tresses (comai) which Orestes deposited there, when he brought the rites of Artemis Tauropolus into Cappadocia.
k. Others, again, say that Orestes concealed the image in a bundle of faggots, and took it to Italian Aricia, where he himself died and was buried, his bones being later transferred to Rome; and that the image was sent from Aricia to Sparta, because the cruelty of its rites displeased the Romans; and there placed in the Sanctuary of Upright Artemis.
l. But the Spartans claim that the image has been theirs since long before the foundation of Rome, Orestes having brought it with him when he became their king, and hidden it in a willow thicket. For centuries, they say, its whereabouts were forgotten; until, one day, Astrabaeus and Alopecus, two princes of the royal house, entering the thicket by chance, were driven mad at the sight of the grim image, which was kept upright by the willow-branches wreathed around it-hence its names, Orthia and Lygodesma.
m. No sooner was the image brought to Sparta, than an ominous quarrel arose between rival devotees of Artemis, who were sacrificing together at her altar: many of them were killed in the sanctuary itself, the remainder died of plague shortly afterwards. When an oracle advised the Spartans to propitiate the image by drenching the altar with human blood, they cast lots for a victim and sacrificed him; and this ceremony was repeated yearly until King Lycurgus, who abhorred human sacrifice, forbade it, and instead ordered boys to be flogged at the altar until it reeked with blood. Spartan boys now compete once a year as to who can endure the most blows. Artemis’s priestess stands by, carrying the image which, although small and light, acquired such relish for blood in the days when human sacrifices were offered to it by the Taurians that, even now, if the floggers lay on gently, because the boy is of noble birth, or exceptionally handsome, it grows almost too heavy for her to hold, and she chides the floggers: ‘Harder, harder! You are weighing me down!’
n. Little credence should be given to the tale that Helen and Menelaus went in search of Orestes and, arriving among the Taurians shortly after he did, were both sacrificed to the goddess by Iphigeneia.
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1. The mythographers’ anxiety to conceal certain barbarous traditions appears plainly in this story and its variants. Among the suppressed elements are Artemis’s vengeance on Agamemnon for the murder of Iphigeneia, and Oeax’s vengeance, also on Agamemnon, for the murder of his brother Palamedes. Originally, the myth seems to have run somewhat as follows: Agamemnon was prevailed upon, by his fellow-chieftains, to execute his daughter Iphigeneia as a witch when the Greek expedition against Troy lay windbound at Aulis. Artemis, whom Iphigeneia had served as priestess, made Agamemnon pay for this insult to her: she helped Aegisthus to supplant and murder him on his return. At her inspiration also, Oeax offered to take Orestes on a voyage to the land reclaimed from the river Scamander and thus help him to escape the Erinnyes; for Athene would protect him there. Instead, Oeax put in at Brauron, where Orestes was acclaimed as the annual pharmacos, a scapegoat for the guilt of the people, and had his throat slit by Artemis’s virgin-priestess. Oeax, in fact, told Electra the truth when they met at Delphi: that Orestes had been sacrificed by Iphigeneia, which seems to have been a title of Artemis.
2. Patriarchal Greeks of a later era will have disliked this myth-a version of which, making Menelaus, not Orestes, the object of Artemis’s vengeance, has been preserved by Photius. They exculpated Agamemnon of murder, and Artemis of opposing the will of Zeus, by saying that she doubtless rescued Iphigeneia, and carried her away to be a sacrificial priestess-not at Brauron, but among the savage Taurians, for whose actions they disclaimed responsibility. And that she certainly did not kill Orestes (or, for the matter of that, any Greek victim) but, on the contrary, helped him to take the Tauric image to Greece at Apollo’s orders.
3. This face-saving story, influenced by the myth of Jason’s expedition to the Black Sea-in Servius’s version, Orestes steals the image from Colchis, not the Tauric Chersonese-explained the tradition of human throat-slitting at Brauron, now modified to the extraction of a drop of blood from a slight cut, and similar sacrifices at Mycenae, Aricia, Rhodes, and Cornaria. ‘Tauropolus’ suggests the Cretan bull sacrifice, which survived in the Athenian Buphonia (Pausanias); the original victim is likely to have been the sacred king.
4. The Spartan fertility rites, also said to have once involved human sacrifice, were held in honour of Upright Artemis. To judge from primitive practice elsewhere in the Mediterranean, the victim was bound with willow-thongs, full of lunar magic, to the image- a sacred tree-stump, perhaps of pear-wood, and flogged until the lashes induced an erotic reaction and he ejaculated, fertilizing the land with semen and blood. Alopecus’s name, and the well-known legend of the youth who allowed his vitals to be gnawed by a fox rather than cry out, suggest that the Vixen-goddess of Teumessus was also worshipped at Sparta.
5. Meteorites were often paid divine honours, and so were small ritual objects of doubtful origin which could be explained as having similarly fallen from heaven-such as the carefully worked Neolithic spear heads, identified with Zeus’s thunderbolts by the later Greeks (as flint arrows are called ‘elf shots’ in the English countryside), or the bronze pestle hidden in the head-dress worn by the image of Ephesian Artemis. The images themselves, such as the Brauronian Artemis and the olive-wood Athene in the Erechtheum, were then likewise said to have fallen from heaven, through a hole in the roof. It is possible that the image at Brauron contained an ancient sacrificial knife of obsidian-a volcanic glass from the island of Melos-with which the victims’ throats were slit.
6. Osiris’s ploughing of the Tauric Chersonese (the Crimea), seems forced; but Herodotus insists on a close link between Colchis and Egypt, and Colchis has here been confused with the land of the Taurians. Osiris, like Triptolemus, is said to have introduced agriculture into many foreign lands.
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