Politics, Greek Religion and Artemis at Patrai

Politics, Greek Religion and Artemis at Patrai

Of all the study topics discussed in our classes for this module, the interaction between Hellenic religion and politics is undoubtedly a favourite.

Perhaps the most well-known of all the interactions between mortals and gods is that of Alexander, the great.  Alexander used the Greek hero Heracles to strengthen his lineage in a way akin to modern advertisement. As is well said in James S. Ruebel’s work, ‘The usurpation of myths and folktales for politic purposes is a phenomenon that is well attested during classical antiquity. The perseveration of heroic legends was probably motivated in part by social or political considerations, and the process continued into historical times.’ Further to this, ‘Alexander the Great made special efforts to associate himself with the hero Heracles; the emphasis on Heracles diminished as Alexander’s interest turned toward administration of a united Greek-Persian empire.’[1]

This tells us that Alexander used this link to Heracles for his benefit in ventures based within Greece. Yet, when he was to expand beyond the Greek world, attempting to take control in Persia, his usefulness of this hero would likely wain as the Persians wouldn’t respond to the Alexander/Heracles lineage like the Greeks would.  As this coin (below) highlights, the image likens Alexander to Heracles and also on the reverse has Zeus furthering Alexander’s link to divinity.

Silver Tetradrachm Brown University collection. Image courtesy of http://brown.edu/Departments/Joukowsky_Institute/publications/papers/alexander_coinage/alexander.html

‘It is quite clear the Alexander was alert to the value of propaganda of all kinds, not least the value of myth to solidify his hold on the minds of his subjects.’[2] Similar to this, those in power often used this religious affiliation with a deity to advance. One such example of this was the king of Athens Peisistratos, who enlisted the help of a visually impressive woman, one who stood beyond the capable height of any average Greek woman or man.  Her name was Phya and she represented Athena, patron goddess of Athens to procure favour from the city upon his return to the city (from exile). These events are shown in detail in Herodotus, Histories.

‘This woman they clothed in complete armour, and, instructing her as to the carriage which she was to maintain in order to beseem her part, they placed her in a chariot and drove to the city’[3]

This has striking resemblance to Artemis and in particular events of the festival of Artemis at Patrai, which began with a similar procession. The priestess of the procession was (in Pausanian, 7.18.12) to be last in the procession eventually to oversee the festivities. What holds most resemblance with the Phya incident at Athens is the fact she was riding in a chariot that was yoked, or coupled with deer. Just like the festival, the woman Phya (appearing as Athena) was also placed upon chariot, reflecting a closeness to the gods. We can say this has links to divine status and a subsequent reflection of power (in the case of Peisistratus).  How does Artemis fit into this? One of the most recognisable aspects of Artemis, both visual and literary is that of her chariot, golden in material, which was drawn by deer. The worshippers in the case of the festival at Patrai were honouring Artemis by using chariots drawn by deer to represent the stunning golden chariot of Artemis.

Image. Artemis drives a chariot drawn by horse sized hinds. Krater (450-425 BC) - http://www.theoi.com/Gallery/K6.10.html

As keenly stated by W.R Connor’s 1987 article ‘Tribes, Festivals and Processions: Civic Ceremonial and Political Manipulation in Archaic Greece’, it is noted that ‘Those who accept the story regularly treat it as manipulation of the masses by Pisistratus labelling it a ‘charade’ or ‘propaganda blatant to the point of absurdity.’[4] The way that I read into this assertion and its context regarding the Peisistratus procession is that it was done to mimic an actual religious procession. Just like how Alexander would resonate with the claim he was a predecessor of Heracles, Peisistratus is perhaps making a claim that he is right to rule the city of Athens and this is shown by Athena’s presence at his side riding back into the city to return home (just like Peisistratus).

[1]Ruebel J S (1991) ‘Politics and Folktale in the Classical World’ Asian Folklore Studies, Nanzan University 50.1 . p.5

[2]Ruebel J S (1991) ‘Politics and Folktale in the Classical World’ Asian Folklore Studies, Nanzan University 50.1 . p.11

[3]Herodotus, Histories. 1.60 (trans) George Rawlinson. Wandsworth editions. P. 26

[4] Connor W R (1987) ‘Tribes, Festivals and Processions; Civic Ceremonial and Political Manipulation in Archaic Greece’. The Journal of Hellenic Studies, 107. The society for the Promotion of Hellenic Studies P.42