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clumsyprophet · 9 days

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ARES IS NOT THE PROTECTOR OF WOMEN IN GREEK MYTHOLOGY.

He is never presented as such in any source, there is no evidence such a role was ever assigned to him in any account, and as far as I'm aware this popular yet unattested assertion is born from the echo-chambers of tumblr. In fact quite the opposite could be argued. TW for sexual assault.

This baffling claim seems to originate from a sort of shallow examination of the way Ares "behaves in myth", and the following arguments are the most frequently presented:

1. Ares protects his daughter Alkippe from assault, and is therefore morally opposed to rape. (Apollodorus 3.180, Pausanias 1.21.4, Suidas "Areios pagos", attributed to Hellanikos)

Curiously this argument is never applied to, among other examples: Apollo for defending his mother Leto from Tytios, Herakles for defending Hera from Porphyrion (or his wife Deianeira from Nessos), or Zeus for defending his sister Demeter from Iasion (in the versions where he attacks her), etc. The multiple accounts of rape of the previously mentioned figures did not conflict with these stories in greek thought: they're defending family members or women otherwise close to them. This sort of mentality is not uncommon even in contemporary times, e.g. a warrior may have no ethical problem killing men, but would not want his own family or loved ones to be killed. The same goes here for sexual assault.

2. There are no surviving accounts of Ares sexually assaulting anybody.

The idea that the ancient greeks pictured that, among all the gods, Ares was the only one who shied away from committing rape borders on ridiculous. In this case absence of evidence is not evidence of absence.

The majority of surviving records regarding Ares' unions are presented in a genealogical manner, and do not go into details on their nature. This is the case for most works of mythography, where specifics of sexual encounters are to be found elsewhere. However, common motifs present in other accounts of rape also appear in stories concerning Ares' relationships, e.g. tropes like shape-shifting/the use of disguises, the victim being a huntress, secrecy, and the disposal of the concieved child, are to be found in the stories of Phylonome and Astyoche respectively:

Φυλονόμη Νυκτίμου καὶ Ἀρκαδίας θυγάτηρ ἐκυνήγει σὺν τῇ Ἀρτέμιδι: Ἄρης δ᾽ ἐν σχήματι ποιμένος ἔγκυον ἐποίησεν. ἡ δὲ τεκοῦσα διδύμους παῖδας καὶ φοβουμένη τὸν πατέρα ἔρριψεν εἰς τὸν Ἐρύμανθο

"Phylonome, the daughter of Nyktimos and Arkadia, was wont to hunt with Artemis; but Ares, in the guise of a shepherd, got her with child. She gave birth to twin children and, fearing her father, cast them into the [River] Erymanthos." (Pseudo-Plutarch, Greek and Roman Parallel Stories, 36)

οἳ δ᾽ Ἀσπληδόνα ναῖον ἰδ᾽ Ὀρχομενὸν Μινύειον, τῶν ἦρχ᾽ Ἀσκάλαφος καὶ Ἰάλμενος υἷες Ἄρηος οὓς τέκεν Ἀστυόχη δόμῳ Ἄκτορος Ἀζεΐδαο, παρθένος αἰδοίη ὑπερώϊον εἰσαναβᾶσα Ἄρηϊ κρατερῷ: ὃ δέ οἱ παρελέξατο λάθρῃ: τοῖς δὲ τριήκοντα γλαφυραὶ νέες ἐστιχόωντο.

"And they that dwelt in Aspledon and Orchomenus of the Minyae were led by Ascalaphus and Ialmenus, sons of Ares, whom, in the palace of Actor, son of Azeus, Astyoche, the honoured maiden, conceived of mighty Ares, when she had entered into her upper chamber; for he lay with her in secret" (Homer, Iliad 2. 512 ff)

In neither of these cases is a verb explicitly denoting rape used, though it is heavily implied by the context. The focus of the action is on the conception of sons, the nature of the interaction is secondary.

Other examples are found among the daughters of the river Asopos, who where (and here there's no confusion) ravished and kidnapped by different gods to different parts of the greek world, where they found local lines through children borne to their abductors and serve as local eponyms. Surviving fragments from Corinna of Tanagra tell:

"Asopos went to his haunts . . from you halls . . into woe . . Of these [nine] daughters Zeus, giver of good things, took his [Asopos'] child Aigina . . from her father's [house] . . while Korkyra and Salamis and lovely Euboia were stolen by father Poseidon, and Leto's son is in possession of Sinope and Thespia . . [and Tanagra was seized by Hermes] . . But to Asopos no one was able to make the matter clear, until . . [the seer Akraiphen reveals to him] 'And of your daughters father Zeus, king of all, has three; and Poseidon, ruler of the sea, married three; and Phoibos [Apollon] is master of the beds of two of them, and of one Hermes, good son of Maia. For so did the pair Eros and the Kypris persuade them, that they should go in secret to your house and take your nine daughters." (heavily fragmented papyrus. Corinna fr. 654)

"For your [Tanagra's] sake Hermes boxed against Ares." (Corinna fr. 666)

It seems that, similar to the myths of Beroe or Marpessa, the abducted maiden is fought over by two competing "suitors", and though we can infer that the outcome of the story is that Hermes gets to keep Tanagra, apparently by beating Ares in a boxing match, we don't actually know what happened or how it happened. In any case, Ares does mate with another daughter of Asopos, Harpina, who bears him Oinomaos according to some versions (Paus. 5.22.6; Stephanus Byzantium. Ethnica. A125.3; Diodorus Siculus 4. 73. 1). There is little reason to suppose that this encounter wasn't pictured as an abduction like the rest of her sisters.

The blatant statement that each of his affairs was envisioned as consensual is simply not true.

3. He was worshipped under the epithet Gynaikothoinas "feasted by women"

This was a local cult that existed in Tegea, the following reason is given:

"There is also an image of Ares in the marketplace of Tegea. Carved in relief on a slab it is called Gynaecothoenas. At the time of the Laconian war, when Charillus king of Lacedaemon made the first invasion, the women armed themselves and lay in ambush under the hill they call today Phylactris. When the armies met and the men on either side were performing many remarkable exploits, the women, they say, came on the scene and put the Lacedaemonians to flight. Marpessa, surnamed Choera, surpassed, they say, the other women in daring, while Charillus himself was one of the Spartan prisoners. The story goes on to say that he was set free without ransom, swore to the Tegeans that the Lacedaemonians would never again attack Tegea, and then broke his oath; that the women offered to Ares a sacrifice of victory on their own account without the men, and gave to the men no share in the meat of the victim. For this reason Ares got his surname." (Paus. 8.48.4-5)

As emphasised by Georgoudi in To Act, Not Submit: Women’s Attitudes in Situations of War in Ancient Greece (part of the highly recommendable collection of essays Women and War in Antiquity), "it is not necessary to see the operation of an invitation in the bestowal of the epithet Γυναικοθοίνας on Ares". The epithet is ambiguous, and can be translated both as "Host of the banquet of women" or "[He who is] invited to the banquet of women". In any case no act of divine intervention occurs, and the main reason for the women's act of devotion lies principally in recognising their decisive role in the routing of the Lakedaimonians. It's they who preside/participate in the feast of war, the men are excluded.

Also this a local epithet that isn't found anywhere else in Greece. As such it would be worth reminding that not every Ares is Gynaikothoinas, in the same way not every Zeus is Aithiopian, not every Demeter Erinys, and not every Artemis of Ephesos.

4. He was the patron god of the Amazons

He was considered progenitor of the Amazons because of their proverbial warlike nature and love of battle, the same reason he was associated with other "barbaric" tribes, like the Thracians or the Scythians. In this capacity he was also appointed as a suitable father/ancestor for other violent and savage characters who generally function as antagonists (e.g. Kyknos, Diomedes of Thrace, Tereos of Thrace, Oinomaos, Agrios and Oreios, Phlegyas, Lykos etc.). Also he was by no means the only god connected with the Amazons (they were in fact especially linked to Artemis, see Religious Cults Associated With the Amazons by Florence Mary Bennett, if only for the bibliography).

Similarly, Poseidon was considered patron and ancestor of the Phaiakians mainly because of their mastery over the art of seafaring (and was curiously also credited in genealogies as father to monsters and other disreputable figures).

On another note I have found no sources that claim he taught his amazon daughters how to fight, as I've seen often mentioned (though I admit I'd love to be proven wrong on that point).

5. Finally, the last reason Ares could never be portrayed as a protector of women is because of his divine assignation itself

The uncountable references to his love of bloodshed and man-slaying don't just stop short of the battlefield, but continue on to the conclusion and intended purpose of most waged wars in antiquity: the sacking of the city. The title Sacker of Cities as an epithet of Ares (though it is by no means exclusive to him) is encountered numerous times and in different variations (eg. τειχεσιπλήτης or πτολίπορθος), and the meaning behind the epithet is plain. Though it is hard to summarise without being reductionist, the sacking of a city entails the plundering of all its goods, the slaughtering of its men, and the sistematic raping and enslavement of the surviving women (to name only a small few of the literary references see The Iliad, The Trojan Women or The Women of Trachis). There is little need to emphasise that war as concieved of in ancient greece, especifically the brutal aspects of war Ares is most often associated with, directly entailed sexual violence against women as one of it's main concerns. The multiple references to Ares being an unloved or disliked deity are because of this, because war is horrifying (not because his daddy is a big old meany who hates him for no reason, Zeus makes very clear the motive for his contempt in the Iliad (5. 889-891): "Do not sit beside me and whine, you double-faced liar. To me you are most hateful of all gods who hold Olympos. Forever quarreling is dear to your heart, wars and battles.")

Ares was only the protector of women inasmuch as he could be averted or repelled (e.g. surviving apotropaic chants):

"There is no clash of brazen shields but our fight is with the war god, a war god ringed with the cries of men, a savage god who burns us; grant that he turn in racing course backward out of our country’s bounds, to the great palace of Amphitrite or where the waves of the thracian sea deny the stranger safe anchorage. Whatsoever escapes the night at last the light of day revisits; so smite him, Father Zeus, beneath your thunderbolt, for you are the lord of the lightning, the lightning that carries fire." (Shophocles, Oedipus Tyrannos, 190-202)

"And let no murderous havoc come upon the realm to ravage it, by arming Ares—foe to the dance and lute, parent of tears—and the shout of civil strife." (Aeschylus, Suppliant Women 678)

~~~~~

All that being said, this is a post about Ares as conceptualized and attested in ancient sources, made specifically in response to condescending statements about how "uhmmm, actually, in greek mythology Ares was a super-feminist himbo who was worshipped as the protector of women and was hated by his family for no reason, you idiot". It is factually incorrect. HOWEVER, far be it from me to tell anyone how they have to interact with this deity. Be it your retellings, your headcannons or your own personal religious attachments and beliefs towards Ares, those are your own provinces and prerogatives, and not what was being discussed here at all (I personally love art where Ares and Aphrodite goof around, or retellings where he plays with his daughters, or headcannons that showcase his more noble sides, etc.)

~~~~~

I've seen that other people on tumblr have made similar posts, the ones I've seen were by @deathlessathanasia and @en-theos . I have no idea how to link their posts, but they're really good so go check them out on their pages!

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clumsyprophet · 10 days

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A scorpion, not knowing how to swim, asked a frog to carry it across the river. “Do I look like a fool?” said the frog. “You’d sting me if I let you on my back!”

“Be logical,” said the scorpion. “If I stung you I’d certainly drown myself.”

“That’s true,” the frog acknowledged. “Climb aboard, then!” But no sooner than they were halfway across the river, the scorpion stung the frog, and they both began to thrash and drown. “Why on earth did you do that?” the frog said morosely. “Now we’re both going to die.”

“I can’t help it,” said the scorpion. “It’s my nature.”

___

…But no sooner than they were halfway across the river, the frog felt a subtle motion on its back, and in a panic dived deep beneath the rushing waters, leaving the scorpion to drown.

“It was going to sting me anyway,” muttered the frog, emerging on the other side of the river. “It was inevitable. You all knew it. Everyone knows what those scorpions are like. It was self-defense.”

___

…But no sooner had they cast off from the bank, the frog felt the tip of a stinger pressed lightly against the back of its neck. “What do you think you’re doing?” said the frog.

“Just a precaution,” said the scorpion. “I cannot sting you without drowning. And now, you cannot drown me without being stung. Fair’s fair, isn’t it?”

They swam in silence to the other end of the river, where the scorpion climbed off, leaving the frog fuming.

“After the kindness I showed you!” said the frog. “And you threatened to kill me in return?”

“Kindness?” said the scorpion. “To only invite me on your back after you knew I was defenseless, unable to use my tail without killing myself? My dear frog, I only treated you as I was treated. Your kindness was as poisoned as a scorpion’s sting.”

___

…“Just a precaution,” said the scorpion. “I cannot sting you without drowning. And now, you cannot drown me without being stung. Fair’s fair, isn’t it?”

“You have a point,” the frog acknowledged. “But once we get to dry land, couldn’t you sting me then without repercussion?”

“All I want is to cross the river safely,” said the scorpion. “Once I’m on the other side I would gladly let you be.”

“But I would have to trust you on that,” said the frog. “While you’re pressing a stinger to my neck. By ferrying you to land I’d be be giving up the one deterrent I hold over you.”

“But by the same logic, I can’t possibly withdraw my stinger while we’re still over water,” the scorpion protested.

The frog paused in the middle of the river, treading water. “So, I suppose we’re at an impasse.”

The river rushed around them. The scorpion’s stinger twitched against the frog’s unbroken skin. “I suppose so,” the scorpion said.

___

A scorpion, not knowing how to swim, asked a frog to carry it across the river. “Absolutely not!” said the frog, and dived beneath the waters, and so none of them learned anything.

___

A scorpion, being unable to swim, asked a turtle (as in the original Persian version of the fable) to carry it across the river. The turtle readily agreed, and allowed the scorpion aboard its shell. Halfway across, the scorpion gave in to its nature and stung, but failed to penetrate the turtle’s thick shell. The turtle, swimming placidly, failed to notice.

They reached the other side of the river, and parted ways as friends.

___

…Halfway across, the scorpion gave in to its nature and stung, but failed to penetrate the turtle’s thick shell.

The turtle, hearing the tap of the scorpion’s sting, was offended at the scorpion’s ungratefulness. Thankfully, having been granted the powers to both defend itself and to punish evil, the turtle sank beneath the waters and drowned the scorpion out of principle.

___

A scorpion, not knowing how to swim, asked a frog to carry it across the river. “Do I look like a fool?” sneered the frog. “You’d sting me if I let you on my back.”

The scorpion pleaded earnestly. “Do you think so little of me? Please, I must cross the river. What would I gain from stinging you? I would only end up drowning myself!”

“That’s true,” the frog acknowledged. “Even a scorpion knows to look out for its own skin. Climb aboard, then!”

But as they forged through the rushing waters, the scorpion grew worried. This frog thinks me a ruthless killer, it thought. Would it not be justified in throwing me off now and ridding the world of me? Why else would it agree to this? Every jostle made the scorpion more and more anxious, until the frog surged forward with a particularly large splash, and in panic the scorpion lashed out with its stinger.

“I knew it,” snarled the frog, as they both thrashed and drowned. “A scorpion cannot change its nature.”

___

A scorpion, not knowing how to swim, asked a frog to carry it across the river. The frog agreed, but no sooner than they were halfway across the scorpion stung the frog, and they both began to thrash and drown.

“I’ve only myself to blame,” sighed the frog, as they both sank beneath the waters. “You, you’re a scorpion, I couldn’t have expected anything better. But I knew better, and yet I went against my judgement! And now I’ve doomed us both!”

“You couldn’t help it,” said the scorpion mildly. “It’s your nature.”

___

…“Why on earth did you do that?” the frog said morosely. “Now we’re both going to die.”

“Alas, I was of two natures,” said the scorpion. “One said to gratefully ride your back across the river, and the other said to sting you where you stood. And so both fought, and neither won.” It smiled wistfully. “Ah, it would be nice to be just one thing, wouldn’t it? Unadulterated in nature. Without the capacity for conflict or regret.”

___

“By the way,” said the frog, as they swam, “I’ve been meaning to ask: What’s on the other side of the river?”

“It’s the journey,” said the scorpion. “Not the destination.”

___

…“What’s on the other side of anything?” said the scorpion. “A new beginning.”

___

…”Another scorpion to mate with,” said the scorpion. “And more prey to kill, and more living bodies to poison, and a forthcoming lineage of cruelties that you will be culpable in.”

___

…”Nothing we will live to see, I fear,” said the scorpion. “Already the currents are growing stronger, and the river seems like it shall swallow us both. We surge forward, and the shoreline recedes. But does that mean our striving was in vain?”

___

“I love you,” said the scorpion.

The frog glanced upward. “Do you?”

“Absolutely. Can you imagine the fear of drowning? Of course not. You’re a frog. Might as well be scared of breathing air. And yet here I am, clinging to your back, as the waters rage around us. Isn’t that love? Isn’t that trust? Isn’t that necessity? I could not kill you without killing myself. Are we not inseparable in this?”

The frog swam on, the both of them silent.

___

“I’m so tired,” murmured the frog eventually. “How much further to the other side? I don’t know how long we’ve been swimming. I’ve been treading water. And it’s getting so very dark.”

“Shh,” the scorpion said. “Don’t be afraid.”

The frog’s legs kicked out weakly. “How long has it been? We’re lost. We’re lost! We’re doomed to be cast about the waters forever. There is no land. There’s nothing on the other side, don’t you see!”

“Shh, shh,” said the scorpion. “My venom is a hallucinogenic. Beneath its surface, the river is endlessly deep, its currents carrying many things.”

“You - You’ve killed us both,” said the frog, and began to laugh deliriously. “Is this - is this what it’s like to drown?”

“We’ve killed each other,” said the scorpion soothingly. “My venom in my glands now pulsing through your veins, the waters of your birthing pool suffusing my lungs. We are engulfing each other now, drowning in each other. I am breathless. Do you feel it? Do you feel my sting pierced through your heart?”

“What a foolish thing to do,” murmured the frog. “No logic. No logic to it at all.”

“We couldn’t help it,” whispered the scorpion. “It’s our natures. Why else does anything in the world happen? Because we were made for this from birth, darling, every moment inexplicable and inevitable. What a crazy thing it is to fall in love, and yet - It’s all our fault! We are both blameless. We’re together now, darling. It couldn’t have happened any other way.”

___

“It’s funny,” said the frog. “I can’t say that I trust you, really. Or that I even think very much of you and that nasty little stinger of yours to begin with. But I’m doing this for you regardless. It’s strange, isn’t it? It’s strange. Why would I do this? I want to help you, want to go out of my way to help you. I let you climb right onto my back! Now, whyever would I go and do a foolish thing like that?”

___

A scorpion, not knowing how to swim, asked a frog to carry it across the river. “Do I look like a fool?” said the frog. “You’d sting me if I let you on my back!”

“Be logical,” said the scorpion. “If I stung you I’d certainly drown myself.”

“That’s true,” the frog acknowledged. “Come aboard, then!” But no sooner had the scorpion mounted the frog’s back than it began to sting, repeatedly, while still safely on the river’s bank.

The frog groaned, thrashing weakly as the venom coursed through its veins, beginning to liquefy its flesh. “Ah,” it muttered. “For some reason I never considered this possibility.”

“Because you were never scared of me,” the scorpion whispered in its ear. “You were never scared of dying. In a past life you wore a shell and sat in judgement. And then you were reborn: soft-skinned, swift, unburdened, as new and vulnerable as a child, moving anew through a world of children. How could anyone ever be cruel, you thought, seeing the precariousness of it all?” The scorpion bowed its head and drank. “How could anyone kill you without killing themselves?”

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