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THE LEGEND of the HERO PERGAMUS the Legend of Pergamus Did Not Occupy an Important Position in Greek Mythology to Judge From

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THE LEGEND of the HERO PERGAMUS the Legend of Pergamus Did Not Occupy an Important Position in Greek Mythology to Judge From THE LEGEND OF THE HERO PERGAMUS The legend of Pergamus did not occupy an important position in Greek mythology to judge from the few references to it in ancient literature and from its absence in ancient iconography. But, though a minor hero, Pergamus was featured in the dynastic propaganda of at least two dynas- ties, the Pyrrhides of Epirus and the Attalids of Pergamon. This paper will review the development of the the myth of Pergamus, its importance in the state propaganda of Epirus and Pergamon, as well as the evidence for this hero’s cult under the Attalids. Pergamus’s story can be partly reconstructed from scattered accounts by Pausanias, Servius, and Euripides’s scholiast1. According to the most popular version, this hero was the youngest of the three sons of Andro- mache and Neoptolemus, and a grandson of Achilles. After the murder of Neoptolemus, Andromache fled to Epirus, married Helenus, her first husband’s brother, and together they founded the city of Chaonia whose citadel was named Pergamon, after Troy2. The eldest son, Molossus, became king of the Molossians in Epirus, while the second son, Pielus, founded and ruled the neighboring Pialeia. The third son, Pergamus, left Greece at the request of his friend Grynus, grandson of Telephus, who was at war with the Mysian kingdom of Teuthrania. Pergamus slew 1 Pausanias I 11.1-2; Servius, Verg. Ecl. VI 72; Schol. ad Euripidem Andr. 24.5-6; 32.5-6. Euphorion was the source for Servius’s account of the myth of Pergamos; see: A. MEINEKE, Analecta Alexandrina, Berlin 1843, p. 78, Frg. 46. 2 Chaon was one of the brothers of Helenus who was either killed during a hunting accident or offered his life voluntarily to save his countrymen from an epidemic. The city of Chaonia and the Chaones, an Epirotan tribe, were allegedly named after him. The Epirotan citadel of Pergamon is mentioned by Vergil in his account of Aeneas’s visit to Epirus where Helenus and Andromache ruled. See Vergil, Aeneid III 294-355. For refer- ences of Troy as Pergamon in Homer see: Iliad IV 508; V 446, 460; VI 512; VII 21; XXIV 700. Other Greek authors called Troy by that name. See Greek Anthology III 119; IV 87; Pseudo-Apollodorus I 2.103; Apollonius I 130; Aristotle, Mir. 834a; VIII 50.640; Constantinus VII Porphyrogenitus Imperator II 1.190; Euripides, Androm. 292; Troad. 557, 599, 851, 1065, 1296, 1325; Hel. 384; Phoin. 1098, 1176; Or. 1388; Iph.A. 589, 762, 773, 1576; Telephos Fr. 148.3; Eustathius, Schol. Il. IV 797; II 120; II 373; III 668; IV 600; IV 893; IV 974-975; Hellanicus, FGrHist 4 F26a and 31; Herodotus VII 43.5; Hesychius III pi.1548; Ibycus I 1a.8; Frg S224.7; Plato, Phaidr. 243a-b; Quintus Smyr- naeus XII 482; XIII 434; Schol. ad Ael. Arist. Pan. 168.3; Schol. ad Nicandrum 668- 672.3; Schol. ad Pindarum Ol. VIII 55a-55c; Isthm. VI 45a; Sophocles, Phil. 347, 353, 611; Stesichorus XV 3; Suda alpha. 2762. 134 E. KOSMETATOU Teuthrania’s king, Areius, took over his throne, and then renamed the capital after himself. Only one descendant of Pergamus is known from the sources, his grandson Prax, who founded a cult of his great-great- grandfather Achilles in Laconia3. It is generally accepted that the myth of Pergamus was first fabricated and promoted by the Epirotan dynasty of the Pyrrhides and then by Alexander the Great4. The kings of Epirus traced their descent to the Aeacides Neoptolemus and his father Achilles, who ruled over Thessaly and were both heroes of the Trojan War. The earliest mention of the special position that Neoptolemus occupied in Epirotan mythology is in Pindar (518-438 B.C.). According to this poet, after the Trojan War, Neoptolemus lost his way back home to Skyros and wandered until he reached Epirus where he ruled over the Molossians under the name of Pyrrhus. He was eventually murdered in Delphi, and a cult in his honor was established in Epirus5. Bottin associated the birth of this story with the traditionally good relations between Epirus and Thessaly which are mentioned by Herodotus and have also been archaeologically attested6. Homer was probably not familiar with this twist in Neoptolemus’s fate, since he refers to the hero’s uneventful return home to Phthia in Thes- saly and to his marriage with the daughter of Menelaus and Helen, Hermione7. Neither Pindar nor Homer mention any descendants of Neoptolemus. We may thus assume that sometime between the 8th and the early 5th centuries B.C., Neoptolemus was established as the mythological Patriarch of the Royal House of the Pyrrhides of Epirus. Since most of 3 W. GÖBER, art. Pergamos, in RE XIX 1 (1937), col. 691-692. About Prax, Perga- mus’s grandson, see Pausanias III 20.8; Stephanus Byzantinus, s.v. Prákiai. There was undoubtedly an ancient legend, according to which Prax left Epirus and migrated to Laco- nia where he founded the city of Prakiae. 4 H. GUDEMAN, art. Lysimachos, in RE XIV 1 (1928), col. 32 no. 20; also M. SCHMIDT, art. Lanassa, in RE XII 1 (1924), col. 617 no. 1; W. GÖBER, art. cit. (n. 3), col. 691-692. E. HANSEN argued, unconvincingly to my opinion, that the myth of Pergamus was invented by the Attalids; see The Attalids of Pergamon, Ithaca 19712, p. 7. 5 Pindar, Nem. IV 82; VII 34-35. The second poem was written in ca. 467 B.C. The same legend is mentioned by later authors. Cf. Aristotle, Ars Poetica 23, 1459b5; Proclus, in Apollodorus, Epit. VI 12; Pausanias I 11.1. 6 Herodotus VII 176; C. BOTIN, Les tribus et les dynastes d’Épire avant l’influence macédonienne, Musée Belge 29 (1925), p. 67-76. Close trade relations between Epirus and Thessaly have been attested as early as the prehistoric period. See D. EVANGELIDIS, ˆJpeirwtikaì ‰Ereunai, ˆJpeirwtikà Xroniká 10 (1935), p. 260-292; P. LEMERLE, Chronique des fouilles et découvertes archéologiques: Dodone (1), BCH 60 (1936), p. 473. 7 Homer, Od. III 189; IV 1-9. THE LEGEND OF THE HERO PERGAMUS 135 the Epic Cycle and Lyric poetry are lost today, we cannot be certain of the form that the legend of Neoptolemus had taken by the mid-5th cen- tury B.C. According to Hellanicus (5th century B.C.), Helenus, Aeneas, and other Trojan heroes played a major role, together with Neoptolemus, in the legends surrounding the mythological origins of the Pyrrhides8. By the time Euripides produced his Andromache in the 420s B.C., another version of the legend of the Aeacides was put forward9. Accord- ing to this version, Neoptolemus lived in Phthia as the heir apparent of his grandfather, Peleus and was murdered in Delphi by his wife, Hermione and Orestes, her cousin and lover. This event forced his con- cubine, Andromache, the former princess of Troy, and their only son, Molossus, to flee to Epirus where she married Helenus. Molossus even- tually became the first king of the Molossians and the founder of the Pyrrhide dynasty10. Carl Robert and Hammond suggested that the association of Andro- mache with Helenus and Epirus was an invention of Euripides which was later further developed by other authors. Andromache is thus considered a political play with which Euripides sought to promote the policy of Athens to bring Chaonia and Molossia to its side during the Peloponnesian War. Bottin and Nestle associated the production of Andromache with the official visit of Tharyps, king of the Molossians, to Athens in the 420s B.C. and his award of Athenian citizenship11. Bot- tin goes even further and suggests that since, according to the ancient sources, the play was produced outside Athens, it is very probable that it 8 F. JACOBY, FGrHist 4 F84. For the same version of the story see also Theopompus of Chios (4th century B.C.), FGrHist 115, vol. IIB, p. 526-536; IIIB, p. 742; Teucrus of Cyzicus in Stephanus Byzantinus, s.v. Bouqrwtóv. Cf. Dionysius of Halicarnassus I 51; Dio Chrysostomos, Or. XI 361-362. 9 For a discussion of the date of the Andromache, see U. VON WILAMOWITZ-MOELLEN- DORFF, Analecta Euripidea, Berlin 1875, p. 148; G. MURRAY, Euripidis Fabulae (Oxford Classical Texts), 1903, in dramatis personae following Wilamowitz; W. KRANZ, Stasi- mon: Untersuchungen zu Form und Gehalt der griechischen Tragödie, Berlin 1933, p. 175, 182; A. GARZYA, Intorno all’ Andromaca di Euripide, GIF 5 (1952), p. 346-366; G. ZUNTZ, The Political Plays of Euripides, Manchester 1955, p. 88-93; R. GOOSENS, Euripide et Athènes (Academie Royale de Belgique. Mémoires, 55), Bruxelles 1962, p. 387- 394, 401-410; P.T. STEPHENS, Euripides. Andromache, Oxford 1971, p. 15-21. 10 Euripides, Androm. 24, 1243-1247; also Dio of Prusa XI 137. Euripides stresses that Molossus was the only son of Neoptolemus. Cf. Andr. 24-28, particularly 47 (Ωv d’ ∂sti pa⁄v moi mónov), and 1246-1247 (kaì pa⁄da tónde, t¬n âp’ AîakoÕ mónon leleimménon dß). The same version of the myth is narrated by Strabo XIII 1.27; Pausa- nias I 11.1, II 23.6. 11 See IG II2 226 = Syll.3 656. 136 E. KOSMETATOU was also commissioned by Tharyps, and that it premiered at the court of Molossia12. It is true that Euripides’s fascination with rare and non-traditional leg- ends was exploited at least twice by two culturally insecure dynasties, the Argeads of Macedonia and the Attalids of Pergamon who needed to advertise their disputed Greek origins. King Archelaus of Macedonia commissioned a homonymous play by Euripides in ca.
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