Writing the Return – The Warrior’s Homecoming

I’m nearing the end of the first draft of Eagles and Dragons, Book III – Warriors of Epona.

This has been a very different book to write. The characters are farther along their path, and there are many new ones that have come onto the scene.

I’ve also left the marble of Rome, and the sands of North Africa behind for the fog-choked hills of Caledonia.

War has come.

My protagonist has fought a long hard campaign with his men, the most bloody and savage of his career. He’s been on campaign incessantly for about a year without the comforts of civilization or of Mediterranean warmth.

He faces an enemy that will not come out into the open most of the time, and supposed allies that he really cannot trust.

For him, life has been a constant cycle of fighting for survival. He has led his warriors, and killed for Rome, all for the purposes of advancing the Empire’s plans for conquest.

Modern Conflict

Indeed, one of the themes running through all books is that of the powerful few sending many to die on the battlefields of the Empire. The soldiers are at the whim of those roaming and ruling the corridors of power.

Sound familiar? My, how history does repeat itself.

Always at the back of my protagonist’s mind is the family that he misses. But if he thinks on them too much, if he loses his focus at any time, his enemies will tear him apart.

The warrior’s life has never been an easy one, especially when you have something to lose.

I find myself in an interesting position now, as I write the last few chapters of Warriors of Epona.

Homecoming Parade in the UK

It’s time, in a sense, for my protagonist to ‘come home’.

But how is that even possible after the life he has led? Can he really ‘come home’?

How have warriors, men and women, dealt with the aftermath of war?

In his book The Warrior Ethos, Steven Pressfield asks a pertinent question:

“All of us know brothers and sisters who have fought with incredible courage on the battlefield, only to fall apart when they came home. Why? Is it easier to be a soldier than to be a civilian?”

In one way, perhaps life at war is more straightforward. Every day, every moment perhaps, your thoughts, your purpose, are focussed on the objective – take that position, hold that region, protect your brothers and sisters in arms, stay alive. In some cases, it’s kill or be killed.

Modern Conflict in Afghanistan

We’re back to primal instincts here.

Today, we have any number of soldier’s aid societies and government programs and guides that are intended to help veterans of wars reintegrate into society.

These groups do good work that is much-needed, but is it enough? How can non-combatants in civilian society understand the physical and emotional trauma that is experienced by warriors after the battle?

In the ancient and medieval worlds, there were no societies or organizations whose purpose was to help returning warriors reintegrate.

Spartan Warriors
Art by Peter Connolly

Granted, in warrior societies such as Sparta and Rome, the majority of warriors probably enjoyed the fighting.

Sparta, I should point out, is a unique example. All Spartan men were warriors. That was their purpose.

But in the Roman Empire, returning warriors would have had to reintegrate in a way similar to today, rather than ancient Sparta. Later Roman society valued not just fighting prowess, but also political acuity, the arts, rhetoric, skill at a trade, generally being a good citizen in society.

In some ways, the Roman Empire combined the best of both Spartan and Athenian societies.

Modern Warriors

However, going back to peace time in a civilian society after the straightforward survival life of a prolonged campaign on the battlefield would have been tough.

We read about legionaries coming back to Rome and getting into all sorts of trouble, their days and nights taken up with gambling, brawling, and whoring.

It’s no wonder that generals and emperors created coloniae of retired soldiers on the fringes of the Empire. In these places, veterans would not be able to cause trouble in Rome, but they would also be given the opportunity to have some land and make a life for themselves.

Family Reunion

In Warriors of Epona, my protagonist will soon be reunited with his family. He’ll be facing peace time.

How will he deal with this? How will his family deal with him?

War changes a person, whether it is in the past or the present day. It’s an experience unlike any other and I salute anyone who faces the conflict that comes with stepping from the world of war into the world of peace.

In the Roman Empire, they were two very different battlefields, as they are, I suspect, today.

How will my own character deal with the transition?

Only the next couple of chapters will be able to tell me.

Thank you for reading. 

Today, there are numerous organizations whose sole purpose is to help veterans, young and old, to make the transition from war zone to home front.

If you know someone returning from one of the many conflicts going on the world, here are a few resources:

US Department of Veterans’ Affairs guide to reintegration: http://www.ptsd.va.gov/public/reintegration/guide-pdf/smguide.pdf

Iraq and Afghanistan Veterans of America: http://iava.org/

Soldiers’ Angels: https://soldiersangels.org/

List of other Military and Veteran resources: http://www.military.com/spouse/military-life/military-resources/military-and-veteran-associations.html

Arkadian Eyrie – The Temple of Apollo Epikourios

Once it a while, I come across a site that strikes me as so magnificent and mysterious that I wonder why I didn’t know about it before, why it’s not spoken of by everyone with an inclination to ancient history.

If you’ve been reading my blogs you’ll know that I love to travel and have done so quite a bit in Greece. A few years ago, I was touring some of the major sites with friends and family - Delphi, Mycenae, Olympia etc. The biggies.

After Olympia, we drove back into the Arkadian mountains. It was hot and bright, and the cicadas were whirring louder than I had ever heard before. As I was navigating a particularly treacherous series of mountain switchbacks, my father-in-law said that we should go south to Bassae.

1986 view of the site from
Mount Kotilion
*p.3-4

“Bassae?” I said. “What’s there?”

“Some ruins,” he answered. “There is a temple of Apollo Epikourios.”

“Apollo Epi-what?” I half-answered, too focussed on the road to pronounce this new, strange word. 

Admittedly my first thought was of Apicius and food – no matter that the Roman gourmet was about a six hundred or so years off. I was starving!

So we turned south, into the teeth of even larger mountains.

Apollo Epikourios means ‘Apollo the Succourer’ or ‘Apollo the Helper’.

Artist's impression of the
temple interior

The epithet refers to Apollo’s role as a god of healing. In the mid-seventh century B.C., Spartan warriors and plague came to the people of Phigaleia who were living in these high mountains. Many offerings in the form of weapons were found on site indicating that originally, in this place, Apollo was worshipped as a martial god. However, after escaping Spartan aggression and the plague of later years, Apollo became a succourer or helper to the Phigalians.

In gratitude, the Phigalians commissioned the architect Ictinus to build the temple at Bassae. Ictinus was one of the architects of the Parthenon and the great Temple of Mysteries at Eleusis.

In the second century A.D. Pausanias visited Bassae and the temple there:

“Phigalia is surrounded by mountains, on the left by Mount Cotilius, while on the right it is sheltered by Mount Elaius. Mount Cotilius is distant about forty furlongs from the city: on it is a place called Bassae, and the temple of Apollo the Succourer, built of stone, roof and all. Of all the temples in the Peloponnese, next to the one at Tegea, this may be placed first for the beauty of the stone and the symmetry of its proportions. Apollo got the name of Succourer for the succour he gave in time of plague, just as at Athens he received the surname of Averter of Evil for delivering Athens also from the plague. It was at the time of the war between the Peloponnesians and the Athenians that he delivered the Phigalians also, and at no other time: This is proved by his two surnames, which mean much the same thing, as well by the fact that Ictinus, the architect of the temple at Phigalia, was a contemporary of Pericles, and built for the Athenians the Parthenon, as it is called.” (Pausanias)

When most tourists visit the Peloponnese today, they focus on sites like Mycenae, Epidaurus, ancient Corinth and of course, Olympia. Why wouldn’t folks head for these places? They are magnificent sites that are all worth visiting – more than once.

However, if you are more adventurous and enjoy heading off the beaten path, the Peloponnese holds some hidden treasures that are not always prominently featured in guidebooks or on tour itineraries.

Bassae, a UNESCO World Heritage Site, is one of those special, unsung places. Academics know about it but few tourists make it there. In fact, due to its remote location, it lay mostly forgotten until the early nineteenth century.

Our car whined up the steep mountain, higher and higher, the sunlight blinding. I felt like Icarus for a moment, driving up and up.

Temple covered by the
 tent in 1987 *p.9

We finally levelled out and our eyes were met by a giant, white…tent.

“This is weird,” I remembered saying. I had no idea what lay beneath the white, sail barge structure. 

We paid our minimal entry fee to the lady in the wooden site booth; she sat smoking and sipping an hours-old frappé.

The mountain top was rocky and desolate, patched with hardy olive trees and shrubs. We made our way up the rocky path to the tent and stepped beneath the awning.

I couldn’t believe my eyes.

Doric outer columns and cella wall

Up there, at what felt like the top of the world, was a magnificent stone temple, one of the most complete temples I had ever seen. The stone was cracked in many places, pounded by the elements for centuries in its eyrie.

But it was intact, columns and walls, foundations. A few stray rays of sunlight made their way into the shaded sanctum to illuminate the cella. We were the only visitors on site and the main sense that invaded my person was pure awe.

Temple steps and supported columns

Bassae’s Temple of Apollo is a particularly important specimen, and not just because of the architect. It contained the earliest known example of a Corinthian capital which was displayed in the middle of the naos which was lined with Ionic columns. However, on the outside of the temple, the strength and support of the structure is provided by strong Doric columns, fifteen on each long side and six on the ends.

One of the things that make this temple unique is this incorporation of all three of the classical orders of

Reconstruction of the cella showing
Ionic and Corinthian columns
and friezes *p.27

columns. Also, the interior of the cella was ornamented with a series of beautifully detailed friezes of the Amazonomachy (Battle of the Amazons) and the Battle Centaurs and Lapiths.

You can see the Bassae Friezes at the British Museum where they are on display, far from their home at the top of that lonely mountain.

I think I was in such awed shock the first time that I didn’t quite realize what I was looking at. Some places do that to you. The power of the place and setting can quite overwhelm the academic eye.

After wandering around the temple for a time, we went back outside into the sun to look at the surrounding countryside. These were some of the highest mountains in Arkadia and they stretched out in all directions. It is a quiet, contemplative atmosphere.

Unique side door to the cella

Outside the cicadas were louder than ever but it is a sound I have come to associate with peace. The air was hot but dry and tinged with wild thyme that must once have been laid upon Apollo’s altar by the Phigalians.

We stood in the sun and looked to Mount Kotilon where the map indicated that there was a Temple to Aphrodite and another to Artemis Orthasia, the ‘Protector of Small Children’.

These mountains are a place for gods.

I hope, one day, to return to Bassae. I want to circle the Temple of Apollo Epikourios and to remember the Phigalians who thanked him for his aid by building him this magnificent sanctuary in the sky.

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* A useful source on the temple of Apollo Epikourios is:
The Temple of Apollo Epikourios: A Journey Through Time and Space published by the Greek Ministry of Culture Committee for the Preservation of the Temple of Apollo Epikourios at Bassai