Tiryns – Mycenaean Stronghold and Place of Legend

This week, I wanted to write about a site. I haven’t done that in a while and everyone seems to enjoy the journey that sort of post provides.

But which site? I wanted to pick something that was lesser-known but still exciting. I’ve been to many sites, especially around Greece, all of them fascinating and steeped in myth.

I settled on Tiryns, Mycenae’s poorer brother in the tourist trade.

"In the south-eastern corner of the plain of Argos, on the west and lowest and flattest of those rocky heights which here form a group, and rise like islands from the marshy plain, at a distance of 8 stadia, or about 1500 m. from the Gulf of Argos, lay the prehistoric citadel of Tiryns, now called Palaeocastron." (Heinrich Schliemann; Tiryns; 1885) 

I visited the site with family during the summer of 2002. It was a scorcher of a day and the cicadas were whirring full force by 9 a.m. Luckily, the heat meant that the place was devoid of visitors - the perfect time to explore.

Tiryns is one of those sites that you likely know about if you have studied classics, mythology or archaeology. Most people have not heard about it. It lies in the broad Argive plain, a fenced-in circuit wall along the road between Nafplio and Argos itself, surrounded by orange and olive groves.

At first glance, there is no hint that Tiryns was one of the major Mycenaean power centres of the Bronze Age. The cyclopean walls are big, impressive, but there had been times when I had driven by and not even noticed it. Perhaps that was due to the madness of driving in Greece.

The West Wall

When we got out of the car, the hot wind whipped across the plain to envelope us and, once we paid our entrance fee at the small kiosk, it seemed to sweep us up the ramp to the citadel, and back in time.

Tiryns is a place of myth and legend. It has been inhabited since the 7^th millennium B.C., but by the Hellenistic and Roman periods, it was already in the death throes of a swift decline. Pausanius visited as a tourist in the 2^nd century A.D.

"Going on from here [from Argos to Epidauros] and turning to the right, you come to the ruins of Tiryns... The wall, which is the only part of the ruins still remaining, is a work of the Cyclopes made of unwrought stones, each stone being so big that a pair of mules could not move the smallest from its place to the slightest degree. Long ago small stones were so inserted that each of them binds the large blocks firmly together." (Pausanias; Description of Greece)

I’ve spoken before about the feel of a place of great antiquity. Tiryns is an ancient place.

In mythology, it was founded by Proitos, the brother of Akrisios, King of Argos and father of Danae, the mother of Perseus.

It was said that the walls of Tiryns were built by the Thracian Cyclopes of the ‘bellyhands’ clan before they built the walls of Mycenae and Argos. This is why this style is called ‘cyclopean walls’. They were known as the ‘bellyhands’ because that clan of the Cyclopes were said to have made their living through manual labour.

Perseus

It would have been a feat of tremendous strength to say the least, as each stone weighs several tons.

The association with Perseus is indirect as he acquired Tiryns after he killed his grandfather, Akrisios, but before he established Mycenae.

One of the most important mythological associations with Tiryns however, was Herakles, the son of Zeus and Alkmene. The latter was the granddaughter of Perseus.

Let us go back to the time when Eurystheus was king of Mycenae, Tiryns and Argos.

According to Apollodorus:

"Now it came to pass that after the battle with the Minyans Hercules was driven mad through the jealousy of Hera and flung his own children, whom he had by Megara, and two children of Iphicles into the fire; wherefore he condemned himself to exile, and was purified by Thespius, and repairing to Delphi he inquired of the god where he should dwell. The Pythian priestess then first called him Hercules, for hitherto he was called Alcides. And she told him to dwell in Tiryns, serving Eurystheus for twelve years and to perform the ten labours imposed on him, and so, she said, when the tasks were accomplished, he would be immortal."(Apollodorus; Book II)

After Hera drove Herakles mad, causing him to kill his own children, the Oracle at Delphi told the hero that he needed to serve King Eurystheus for twelve years in order to atone for his horrible actions.

Herakles presents Eurystheus with
the Erymanthian Boar

Herakles settled in Tiryns. His twelve tasks, or Labours, for Eurystheus are legendary and have been depicted in art for centuries throughout the ancient world. 

Admittedly, when I visited Tiryns on that day, I had no idea of its associations with Perseus or Herakles. For me, a lot of research is sparked after visiting a site, and as a result a follow-up visit is certainly in order.

The citadel of Tiryns is about 28 metres high and 280 meters long, and it was built in three stages. In the 12^th century B.C. it was destroyed by earthquake and fire but remained an important centre until the 7^th century B.C. when it was a cult centre for the worship of Hera, Athena and Herakles.

The Late Bronze Age (1600-1050 B.C.) was the height of Tiryns’ existence. It is during this time that the cyclopean walls and most of the fortifications were built. 

Today, as in the Bronze Age, one approaches the citadel on the east side. To get to the upper citadel, which was the location of the Great Megaron and palace, you must walk up a massive ramp that is 47 metres long and 4.70 metres wide. This would have led to the main wooden gates.

The Great Gate

Once past the gates, you walk along what was a corridor that led to the Great Gate which was flanked by a tall tower. The Great Gate was almost the size of the famous Lion Gate of Mycenae, and would have proved an imposing structure.

When I was walking along the ramp, looking up at the remains of the massive walls and the tower, I could imagine warriors in bronze, with boar’s tusk helmets, looking down on me with spears or bows in hand.

Even though the citadel contained a luxurious palace and baths, this would not have been an easy fortress to storm.

Once you attain the top, you find yourself on a level area looking out over the site – the upper, middle and lower citadels.

Artist Reconstruction of the Citadel of Tiryns

There is not much left in the way of intact walls when it comes to the palace but you can see the outlines of the many rooms, especially the courtyards and the Great Megaron where the King of Tiryns held court and had his throne on a raised platform overlooking the central hearth.

Imagine Herakles approaching Eurystheus to ask him what his next labour was to be, in this room. This was the heart of the palace. Other rooms would have included residences, a second Megaron and even a bath, the floor of which is made up of a huge monolith.

I was a bit dazed, standing there in the heat, looking on the remains of this site with awe. It is so very old and the ruins only hint at what was a luxurious, but defensible, palace.  And that was just the upper citadel.

The middle citadel, 2 m lower, provided access to the defences and may even have contained a pottery kiln. The lower citadel, which is also surrounded by walls, may have been used as a refuge for the people of Tiryns town on the west side, in times of need.

Reconstructed frescoe
from Tiryns' Palace

At one point, when I was looking about the gravelly surface of the court, I spotted tiny bits of pottery. Of course, I bent down to get a closer look and picked up a shard with three black lines painted across it. Before I could contemplate the age of this piece, a loud whistle blew and a site person seemingly emerged from the rocks like an asp hiding from the midday sun. “No touching!” I heard, in heavily accented English.

Good thing she didn’t have a spear or bow.

After leaving the upper citadel, we walked down some steps to what is my favourite part of the site – the east Galaria.

This beautiful arched tunnel is still intact, and with the sun shining from above it was suffused with soft light. I immediately imagined a Mycenaean queen strolling between the light and shadow of this place, or a determined king on his way to a war council, his cloak flapping behind him, bronze-clad guards in his wake.

The East Galaria

Such is the power of a site like this to fire the imagination.

Back to the present.

Today, with the cold of November almost upon us, I think back to that scorched but brilliant day at Tiryns, and smile. I feel warmth again, enjoy the glint of the sun radiating off of the stone, its sparkle far out in the Gulf of Argos.

This ancient citadel is a welcoming place where history and myth are entwined, comfortable allies. I certainly hope my path leads me there again one day.

I’d like to thank all of you for reading and to extend a warm welcome to all the new subscribers. If there is anything you are interested in hearing more about on Writing the Past, send me an e-mail at writingthepast [at] gmail.com 

Brauron – The Sanctuary of Artemis, Defender of Children

“Muse, sing of Artemis, sister of the Far-Shooter, the virgin who delights in arrows…” 

(Homeric Hymn IX)

It was early January in Attica, Greece, a few years ago, and I remember it clearly. I drove out of Athens on a grey day that could dampen anyone’s post-holiday spirits.

The New Year had come and gone, copious amounts of food and wine having been consumed. A new adventure was needed.

My destination on that rainy day? - The Sanctuary of Artemis at Brauron.

I drove the forty two kilometres from Athens to Brauron, passing dark, rocky mountains and hills covered in deep green foliage. Greece is a very different place in the winter. This was another one of those journeys in which I didn’t know what to expect.

I had never heard of Brauron or of an Attic sanctuary of Artemis, Goddess of the Hunt, protector of young girls and women in childbirth.

The car splashed its way over tiny roads and through villages lost to the outside world. As I drove past, the few heads that poked out of windows followed my progress like in some eerie back-woods movie setting.

Finally, I came to my destination. I parked the car on the side of the road and stopped for a moment to listen to the pattering of the rain on the roof. I wiped my foggy window and could just make out a set of grey columns standing sentry in the rain. I put on my rain gear and jumped out.  

The gate to the site was open and no one was at the booth. So I walked into the sanctuary.

My initial reaction was one of sadness. I don’t know why, but the rain seemed fitting then, as though the gods wept for something.

This is a place of great antiquity.

Supposedly, Brauron has been inhabited since the early Mycenaean age. Legend has it that the sanctuary of Artemis was established by none other than Iphegeneia, the daughter of Agamemnon, King of Mycenae.

Iphegeneia is brought to Aulis in this painting:
'The Anger of Achilles' by Jacques-Louis David (1819)

Here is a brief summary for those of you who do not know her story. The Greek army, led by Agamemnon, was stuck at Aulis because of bad weather which prevented them from setting out for Troy.

This was said to be due to an offense done to Artemis. Calchas, the high king’s seer, told Agamemnon that the only way for the goddess to be appeased and for the winds to abate was for him to sacrifice his own daughter, Iphigeneia, to the goddess.

The young girl was brought to Aulis under the pretence that she was to marry the hero Achilles, and when she arrived, Agamemnon did the unthinkable.

Euripides opens his play Ipheigeneia in Tauris. Iphegeneia speaks:

“Child of the man of torment and of pride

Tantalid Pelops bore a royal bride

On flying steeds from Pisa. Thence did spring

Atreus: from Atreus, linked king with king,

Menelaus, Agamemnon. His am I

And Clytemnestra’s child: whom cruelly

At Aulis, where the strait of the shifting blue

Frets with quick winds, for Helen’s sake he slew,

Or thinks to have slain; such sacrifice he swore

To Artemis on that deep-bosomed shore.

For there Lord Agamemnon, hot with joy

To win for Greece the crown of conquered Troy,

For Menelaus’ sake through all distress

Pursuing Helen’s vanished loveliness,

Gathered his thousand ships from every coast

Of Hellas: when there fell on that great host

Storms and despair of sailing. Then the King

Sought signs of fire, and Calchas answering

Spake thus: “O Lord of Hellas, from this shore

No ship of thine may move for evermore,

Till Artemis receive in gift of blood

Thy child, Iphegeneia. Long hath stood

Thy vow, to pay to Her that bringeth light

Whatever birth most fair by day or night

The year should bring. That year thy queen did

Bear

A child – whom here I name of all most fair.

See that she die.”

So from my mother’s side

By lies Odysseus won me, to be bride

In Aulis to Achilles. When I came,

They took me and above the altar flame

Held, and the sword was swinging to the gash,

When, lo, out of their vision in a flash

Artemis rapt me, leaving in my place

A deer to bleed; and on through a great space

Of shining sky upbore and in this town

Of Tauris the Unfriended set me down;

Where o’er a savage people savagely

King Thoas rules. This is her sanctuary

And I her priestess. Therefore, by the rite

Of worship here, wherein she hath delight –

Though fair in naught but name. …But Artemis

Is near; I speak no further…”

(Iphegeneia in Tauris; Euripides; c.413 B.C)

Even in translation, the words Euripides gives to this tragic girl are powerful, moving.

Thankfully, the goddess Artemis is said to have substituted another sacrifice for the girl Iphegeneia and taken her far away to be a priestess in her temple at Tauris, in the Crimea. She spent years there away from her mother, Clytemnestra, and her brother, Orestes. She also lived knowing her own father had been ready to end her life.

Orestes meets Electra at the tomb of their father

The Trojan War played itself out and Agamemnon made his way home to be murdered by Clytemnestra and her lover Aegisthus. About seven years later, Orestes, the son of Agamemnon, returns from Athens and with encouragement from his sister, Electra, kills his mother and her lover.

Orestes is pursued by the Furies for his deeds but then Apollo orders him to go to Tauris in order to take the wooden cult statue of Artemis and bring it back to Athens. Euripides tells how Orestes goes to Tauris and eventually sees his sister Iphegeneia there. They are reunited and she helps him to take the statue and together they return to Attica where she establishes the Sanctuary of Artemis.

Here, the Goddess Athena speaks to Iphegeneia before she leaves Tauris:

“…Iphegeneia, by the stair

Of Brauron in the rocks, the Key shalt bear

Of Artemis. There shalt thou live and die,

And there have burial. And a gift shall lie

Above thy shrine, fair raiment undefiled

Left upon earth by mothers dead with child.”

(Iphegeneia in Tauris; Euripides)

Iphegeheia is said to have spent the remainder of her days at Brauron.

Apollo blesses Orestes and tells him to go to Tauris
Clytemnestra's shade and a Fury look on

The cult of Artemis at Brauron died out after the Mycenaean age but was re-established from the 9^th century B.C. on. Eventually, the cult of Artemis was brought to Athens. After that, there was a procession every four years from the Temple of Artemis Brauronia on the Athenian Acropolis to Brauron, in honour of the goddess and her priestess, Iphegeneia.

But what was the purpose of the sanctuary besides the honour of the goddess?

It seems that the sanctuary also functioned as a sort of orphanage or fostering place for young girls who served the goddess from about five to ten years of age. They performed rituals which included sacred dances in which they acted like bears. In fact, the girls were called ‘arktoi’, or ‘the bears’. This odd tradition of the bears is said to commemorate the slaying of one of Artemis’ sacred bears by one of the girls’ brothers. The ‘Arkteia’ was a service to the goddess in which young girls would transition from childhood to puberty and marriageable age.

Votive statues of children from the site at Brauron museum

At Brauron, Artemis was worshipped as a protector of girls and women in childbirth. Women who survived childbirth dedicated a set of clothes to the goddess. The clothes of women who died in childbirth were, in turn, dedicated to Iphegeneia.

I imagine a lot of hope springing up in this place, but also much sadness.

Once you cross the 5^th century bridge into the sanctuary you come to the unusual p-shaped stoa which has what are thought to be dining rooms or, more likely, rooms for the girls living within the sanctuary. Inside, you can still see places where their sleeping pallets might have been and the doors posts carved into the marble.

The stoa is known as the ‘Stoa of Bears’.

View of the remains of Artemis' temple

I walked along the paving slabs on that rainy day, peeking into the small rooms and wondering at the children who would have been there. Were they peasants or nobility? Were their parents killed by war or plague? Were they sent there in fulfillment of a vow? Who did they have left in the world?

It must have been a frightening prospect to leave the safety of the sanctuary as well. What must a young girl have thought when she turned ten and knew that her time had come to perform the sacred dance one last time before going out into the world. Ancient Greece was not so kind a place for women. They were seen as vessels to be kept indoors.

A good thing they had Artemis to look over them, and to see them through childbirth.

The stoa courtyard was overgrown with sodden grass when I was there, and the ruins of the small Temple of Artemis were minimal.

View of the 'Stoa of Bears'

As I made my way through the site, I eventually came to a small cave-like recess that was supposed to be a shrine to Iphegeneia, that sad daughter of Agamemnon.

The rain stopped here, and the skin prickled on the back of my neck.

For how long had this first priestess of Brauron been honoured here? Ages, it seemed.

I let my imagination go in the sanctuary and could hear the laughter of little girls playing, or their lonely cries upon their straw pallets. I could see them mimicking the bears for which they were named and hear the sound of their voices raised in song to Artemis, their protectress.

From Brauron’s beginnings as a sacred site, each of those little girls likely stood where I was standing and remembered Iphegeneia and her plight. I thought of how they must have wept at her sad story and perhaps felt better about their own lives that led them to that place in the green hills of Attica.

The Sanctuary of Artemis at Brauron is a very special place.

Votive statue of a young girl

When I crossed back over that classical bridge and made out way back to the car, I turned at the gate and looked back through the driving rain one last time.

Usually, when I leave an ancient site or sanctuary, I feel uplifted and at peace. Not so with Brauron.

Upon leaving Brauron, my heart was in a bit of turmoil, and still is when I think back on it.

It is place of conflicting emotions wrapped in myth and legend.

It is a great comfort in some ways to know that this was a place where young girls were protected, watched over by their patron goddess who saved the first priestess; this, in an ancient, male-dominated world of war and superstition.

On the other hand, as I turned my back on the dark columns and sodden earth of the sanctuary, my sole, sad thought was for Iphegeneia whose father was so determined to sail for Troy that he was willing to perform such a heinous and tragic act.

Thus do myth, legend and history combine to shape our view of the places of the past.

Thank you for reading. 

This is a nicely done site map of the Brauron sanctuary
 by J.M. Harrington (map source: Wikipedia)