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Ὑμετέρη Ἀρχῆθεν Γενεή: Redefining Ethnic Identity in the Cult Origins and Mythical Aetiologies of Rhianus’ Ethnographical Poetry

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Ὑμετέρη Ἀρχῆθεν Γενεή: Redefining Ethnic Identity in the Cult Origins and Mythical Aetiologies of Rhianus’ Ethnographical Poetry Graeco-Latina Brunensia 24 / 2019 / 1 https://doi.org/10.5817/GLB2019-1-13 ὑμετέρη ἀρχῆθεν γενεή: Redefining Ethnic Identity in the Cult Origins and Mythical Aetiologies of Rhianus’ Ethnographical Poetry Manolis Spanakis (University of Crete) ČLÁNKY / ARTICLES Abstract This is a meticulous survey about foundation stories, cult origins and mythical Aetia in Rhianus’ ethnographic poetry. During the Hellenistic period, interest in aetiology became very strong and there was an increasing focus on obscure and local stories from all over the Greek world and beyond. Harder (2012: p. 25) claims that as “the world became larger the need for a shared Greek past became stronger as well”. Rhianus of Crete was a Hellenistic epic poet and gram- marian of the second half of the third century BC. My contribution aims to give a fresh reread- ing of the poetic fragments and suggests that Rhianus chose places and myths that Greeks of the third century BC, and especially immigrants to Egypt, Syria or Italy, would enjoy reading because they were reminded of mainland Greece and their Greek identity. Both genealogy and aetiology leap from the crucial beginning, be that a legendary founder or one-time ritual event, to the present with a tendency to elide all time in between. The powerful aetiological drive of Rhianus’ ethnography works to break down distance and problematize the nature of epic time. In Rhianus’ aetiologies, we find a strong connection between the narrative present and the mythical past as a “betrayal” of the Homeric tradition. The absolute devotion to the past in Homer collapses in Rhianus’ aetiology, where we find a sense of cultural continuation. Keywords Rhianus of Crete; aetiology; cult origins; ethnographic poetry; concept of time; identities; foundation stories This article is the result of a research paper presented at the Laetae Segetes VI Conference (Brno, 12–14 November 2018). I am very grateful to Prof. Radová for providing me the opportunity to present this paper at the conference and for her insightful comments and suggestions for this research about Rhianus’ mythi- cal aetiology. All translations are my own, unless otherwise indicated. 195 Manolis Spanakis ὑμετέρη ἀρχῆθεν γενεή: Redefining Ethnic Identity in the Cult Origins and Mythical Aetiologies… 1. Introduction This presentation examines the importance of aetiology’s role in bridging the gap be- tween the mythical past and the historical present of Rhianus’ own time and defining the ethnic identity in the poet’s ethnographical epics. Indeed, foundation stories and cult origins along with mythical aetia run across Rhianus’ ethnographical poetry. Rhianus of Crete was a Hellenistic epic poet and grammarian of the second half of the third century BC.1 Aetiological stories were always an important element in Greek cults and from an early date they found their way into Greek literature, where before Callimachus they were always incorporated into other literary genres. One of the most conspicuous hallmarks of Greek aetiological myths is their unique capacity to conceptualize both cultural memory and political space. The standard ‘ever since then’ formula of aetiological narratives is indeed only possible in the presence ČLÁNKY / ARTICLES of a directly perceptible material anchor (a natural feature, a monument, or a ritual) that can be declared to preserve the memory of how things were in the mythical past.2 But most Greek aetiological myths also involve movement in space. Myths of gods and heroes either traveling with the express goal to found a city or a sanctuary or simply leaving enduring traces on their longer journeys not only serve to account for the spread of Greek culture throughout the Mediterranean but also cohere into a mental map of socio-cultural links among countless Greek communities.3 Thus, in addition to creat- ing the sense of physical continuity within specific locations, aetiological myths serve to endow local traditions with a larger meaning by connecting them to the overarching network of shared cultural memories.4 Besides, as the title of this paper indicates, cult and mythical origins define ethnic identities of the Hellenistic period. Identity became an issue of increasing prominence 1 See Rigsby (1986: pp. 351f.), Castelli (1994: pp. 75f.), and Cameron (1995: pp. 298f.), for Rhianus’ possible date of floruit in the second half of the third century BC. 2 Kowalzig (2007: pp. 25‒32, esp. p. 27): “The visible locality or the ritual space where the story happens or a rite is still to be observed form the most important link between the events portrayed in the aetiological tale and the religious reality which the myth seeks to explain. […] After this one point of metamorphosis in a primordial time, the aition claims, the state of affairs has always remained the same.” Cf. Asper (2013: pp. 64‒69), a brief discussion of what he calls “embedded aetiologies”. 3 Kowalzig (2007: p. 24): “Religious aetiology creates a map of Greece entirely shaped by itinerant gods, heroes and humans from a distant past, who establish cults and rituals, and set up and carry around cult images and other spoils from a time long ago. Apollo founded his shrine at Delphi, Demeter hers at Eleu- sis; Herakles established the mysteries at Thasos and the cult of Zeus at Olympia; and Diomedes carted around the Palladion of Trojan Athena to the Italian West. […] Few are the cult places in Greece which are not either themselves the product of an individual story or linked into a mythical cycle: the Athenian hero Theseus travels around the Aegean on his way to and from the Minotaur on Crete and litters the island world with cults giving testimony to his journey […]. If we traced all the voyages of the gods and heroes on a giant map of the Mediterranean, positioning little figures where they left behind a cult, few spots would remain blank.” 4 Cf. Malkin (2011: pp. 3‒64, esp. 3): “Greek civilization came into being just when the Greeks were split- ting apart. It took the form familiar to us during the Archaic period at the time Greeks were separating, migrating, and founding new communities in ever-widening horizons, reaching both the western Mediter- ranean and the eastern Black Sea”, cf. also Kirichenko (2018: pp. 1‒3). 196 Manolis Spanakis ὑμετέρη ἀρχῆθεν γενεή: Redefining Ethnic Identity in the Cult Origins and Mythical Aetiologies… in Hellenistic period, and the question of “who people were and how they defined them- selves” in the new cultural and political environments of the Hellenistic world has always been the central theme. Rachel Mairs (2010) rightly points out that “the conquests of Alexander the Great, and the subsequent evolution of the various Hellenistic kingdoms, meant the introduction of Greek culture, political control, and often sizeable immigrant populations, to the diverse lands of the former Persian Empire”. What is more, with reference to the Hellenistic world, “identity” more often has primarily cultural or ethnic implications, especially in Rhianus’ epic fragments. 2. Hic et nunc in Rhianus’ epic narratives In the Hellenistic period the interest in aetiology becomes very strong and there is an increasing focus on obscure and local stories from all over the Greek world and beyond, ČLÁNKY / ARTICLES made accessible by means of the large amount of scholarly material collected in the Al- exandrian library. This fits in with the notion that “as the world became larger the need for a shared Greek past became stronger as well”.5 A typical aspect of aetiological poetry is that it draws attention to the connections between the past and the present and that, in fact, the present is regarded as the result of the past events. Because poets are free to select and emphasize elements in the past and present as they wish, it is worth investigat- ing whether their connection of past and present implies a view of the world which may suggest a certain reading of their work.6 My presentation suggests that Rhianus follows similar traces with that of Apollonius Rhodius’ Argonautica in his aetiological narrative, as far as the concept of time and space is concerned. In Apollonius’ epic poem the journey of the Argonauts results in a wide range of monuments, rituals, and other traces along their route. In Argonautica the start- ing point is the Argonauts’ adventures in the past, which leave traces that “even now” people can observe, whereas in Callimachus’ Aetia the starting point is the present in which the narrator is confronted by traces from the past which seeks to explain: in both approaches the notion that past and present are closely related as “cause” and “result” is prominent. Furthermore, a thorough analysis of Rhianus’ ethnographical poetry will clearly demonstrate that the powerful aetiological drive of his epics works to break down the distance between hic et nunc and to problematize the nature of epic time. This is merely one of several strategies by which Rhianus collapses the hierarchy of time which he inherited with the epic tradition. In Rhianus’ aetiologies we find a strong connection between the narrative present and the mythical past as a “betrayal” of the Homeric tradi- tion. The absolute devotion of the past in Homer collapses in Rhianus’ aetiology, where we find a sense of cultural continuation. Both genealogy and aetiology, as we can see 5 Cf. Harder (2012: pp. 25‒26), on aetiology in Hellenistic poetry. 6 Cf. Harder (1994 and 2003: pp. 290‒291), on the interconnection of the past and the present in aetiologi- cal narratives. 197 Manolis Spanakis ὑμετέρη ἀρχῆθεν γενεή: Redefining Ethnic Identity in the Cult Origins and Mythical Aetiologies… below, leap from the crucial beginning, whether legendary founder or one-time ritual event, to the present, with a tendency to elide all time in between.7 2.1 Apia and the revival of the Achaean League (Ach.
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