(9) BETTANY HUGHES – HELEN OF TROY / APHRODITE & VENUS

A thematic duo of books for my top two favorite female figures from mythology – Aphrodite Venus and Helen of Troy (which I understand to be adapted from or for TV series written and presented by Hughes).

And for those who think it a cheat to include two books within the one entry, I’d rank her Helen of Troy over her Aphrodite & Venus (despite ranking Aphrodite over Helen for my top female figure from mythology). Firstly because it was, well, first of the two (including in my reading order of them) and secondly because it seemed to me the more developed in depth. Don’t get me wrong – her Aphrodite book is an interesting presentation of the goddess in her many aspects, written in Hughes’ characteristic engaging style, but I just would have preferred it to be a little longer to consider its subject a little deeper.

“As soon as men began to write, they made Helen of Troy their subject; for nearly three thousand years she has been both the embodiment of absolute female beauty and a reminder of the terrible power that beauty can wield”. And that’s literally as soon as men began to write, as she was enshrined within the Iliad, Homer’s epic poem that is the foundation of Western literary culture.

The subtitle of the book sums up her aspects in myth and history – goddess, princess, whore. I was aware of her divine mythic aspect from other sources – including one referenced in this book that saw Helen as a semi-divine figure in a blissful life, ironically with Achilles, but aptly enough coupling the world’s most beautiful women with its greatest warrior. And of course her divine origin as a daughter of Zeus in the form of a swan with Leda, with Helen hatched from an egg.

However, I was intrigued by Helen of Sparta, “the focus of a cult which conflated Helen the heroine with a pre-Greek fertility goddess”. For that matter, I often tend to overlook that Helen was from Sparta (SPARTA!) – and Hughes is evocative in fleshing her out as a Spartan princess or Mycenaean aristocrat, as well as fleshing out Paris as delegate from Troy as Hittite satellite, doing the Bronze Age equivalent of sliding into her dms.

It reminded me of other reading – that while we moderns tend to query a casus belli as retrieving a stolen wife, substituting other theories for the Trojan War, when one looks at ancient or tribal war, that wars fought over women or a woman may not be so strange after all.

And that of course brings me to that other aspect of Helen – “the home-wrecker of the Iliad” and “bitch-whore of Greek tragedy”. It’s an aspect that evokes the original sin of Eve on a geopolitical scale, “held responsible for both the Trojan War and enduring enmity between East and West”. There’s even an apple in Helen’s myth!

As for Aphrodite & Venus, it’s summed up by its subtitle – history of a goddess. And what a goddess! It starts – aptly enough – with her mythic birth (or one of its versions at least), reminding us of something that Botticelli’s famous birth of Venus often charms us to forget, that Aphrodite wasn’t just born from the bubbles of sea foam, but the bloody foam formed by or around the severed genitals of a deposed divine ruler.

It evokes images of the Anatolian goddess Cybele imported into Greece and Rome, some of whose frenzied male devotees were reputed to have castrated themselves at the height of her ecstatic festivals – which I suspect at least of few them regretted in the distinctly, ah, un-ecstatic light of the next day.

I don’t know of any association or connection between Aphrodite and Cybele – the Greeks associated Cybele with mother goddess Rhea – but Aphrodite was certainly associated with ancient near Eastern goddesses of love and war like Ishtar, aptly enough for Aphrodite’s’ blood-foamed birth. Hughes explores this association, seemingly conflated with her origin in Cyprus, as demonstrative of a divine figure far more complex in all her aspects than the mere classical pinup or party girl to which she is often reduced.

One such aspect is as goddess of the Roman Empire itself – evoked in Hughes’ chapter Venus and Empire – as Romans traced their empire to legendary Trojan founder, Aeneas. Aeneas – leader of exiles from the Trojan War, heir to the Trojan royal lineage of Priam, Paris and Hector, and above all, son of Aphrodite. The Romans also looked more favorably on her consorting with the god of war, as while the Greek god of war represented the brutish violence of war (with Athena representing the art of war), the Romans saw their counterpart Mars as representing more martial virtue and honor.

RATING: 4 STARS****
B-TIER (HIGH TIER)

Wiley-Blackwell, 1st edition

(8) WALTER BURKERT – GREEK RELIGION

If Nietzsche’s The Birth of Tragedy and Robert Graves’ The Greek Myths are my Old Testament of classical mythology, Burkert’s Greek Religion is my New Testament. Alternatively, the three are my holy trinity of classical mythology (which I suppose would make Nietzsche the Father, Graves the Son and Burkert the Holy Spirit of classical mythology).

No, seriously. For me, Nietzsche and Graves are poles at the other end of a thematic spectrum from Burkert – which I suppose would make all three the points of a thematic triangle. Whatever.

The line from Nietzsche to Burkert is perhaps more obvious – both came from a long tradition of German classicists or classical philologists, indeed its most prominent figures in the English-speaking world (or at least authors of its most prominent books), but in some ways diametrically opposed from each other.

Nietzsche essentially extrapolated a recurring dichotomy of the Apollonian and the Dionysian from classical mythology, above all in its literary manifestation in Greek tragedy, hence his title The Birth of Tragedy. He wrote as an eccentric poet-philosopher, or as he himself described it, a ‘rhapsodizer’ (prompting thoughts of Nietzsche as rhap-artist), not unlike his own prophetic ‘madman’ and apostle of the death of God before his time – “I have come too early…my time is not yet”.

Graves strikes me as similar to Nietzsche – probably someone somewhere has studied or written of the influence of Nietzsche on Graves, if any, but I don’t know anything about that subject – writing as a fellow rhapsodizer or poet, but as an apostle of the Goddess rather than of the death of God, extrapolating his monomyth of the Goddess or prehistoric matriarchal religion from classical mythology.

Of course, the historical accuracy of either has been almost universally contested or considered to be idiosyncratic – “of value only as a guide to the author’s personal mythology”. But who cares? They’re fun! And it’s hard to argue with poetry.

Burkert’s The Greek Religion on the other hand, originally published in his native German in 1977 and translated into English in 1985, has been widely accepted as a standard work in the field. And unlike Nietzsche or Graves, Burkert pretty much extrapolates nothing, robustly sticking to the facts of his literary or archaeological sources.

Burkert presents classical polytheism as inherently chaotic in nature, but at the heart of classical religion was sacrificial ritual – “The term gods…remains fluid, whereas sacrifice is a fact”.

His section headings say it all about his comprehensive survey of Greek religion – Prehistory and the Minoan-Mycenaean Age; Ritual and Sanctuary; The Gods (the Olympian dirty dozen and the balance of the pantheon); The Dead, Heroes and Chthonic Gods; Polis and Polytheism; Mysteries and Asceticism; and Philosophical Religion.

“He describes the various rituals of sacrifice and libation and explains Greek beliefs about purification. He investigates the inspiration behind the great temples at Olympia, Delphi, Delos, and the Acropolis―discussing the priesthood, sanctuary, and oracles. Considerable attention is given to the individual gods, the position of the heroes, and beliefs about the afterlife. The different festivals are used to illuminate the place of religion in the society of the city-state. The mystery cults, at Eleusis and among the followers of Bacchus and Orpheus, are also set in that context. The book concludes with an assessment of the great classical philosophers’ attitudes to religion”.

RATING: 4 STARS****
A-TIER (TOP TIER)