Evidence of the antiquity of the grove.
Another argument of antiquity may be drawn from some of the votive offerings found on the spot, such as a sacrificial ladle of bronze bearing Diana’s name in archaic Greek letters,[92] and pieces of the oldest kind of Italian money, being merely shapeless bits of copper, unstamped and valued by weight.[93] But as the use of such old-fashioned money {p24} survived in offerings to the gods long after it vanished from daily life,[94] no great stress can be laid on its occurrence at Nemi as evidence of the age of the shrine.
§ 2. Artemis and Hippolytus
Origin of the Arician myths of Orestes and Hippolytus.
I have said that the Arician legends of Orestes and Hippolytus, though worthless as history, have a certain value in so far as they may help us to understand the worship at Nemi better by comparing it with the ritual and myths of other sanctuaries. We must ask ourselves, Why did the authors of these legends pitch upon Orestes and Hippolytus in order to explain Virbius and the King of the Wood? In regard to Orestes, the answer is obvious. He and the image of the Tauric Diana, which could only be appeased with human blood,[95] were dragged in to render intelligible the murderous rule of succession to the Arician priesthood. In regard to Hippolytus the case is not so plain. The manner of his death suggests readily enough a reason for the exclusion of horses from the grove; but this by itself seems hardly enough to account for the identification. We must try to probe deeper by examining the worship as well as the legend or myth of Hippolytus.
Worship of Hippolytus at Troezen.
Hippolytus a mythical being of the Adonis type.
He had a famous sanctuary at his ancestral home of Troezen, situated on that beautiful, almost landlocked bay, where groves of oranges and lemons, with tall cypresses soaring like dark spires above the garden of the Hesperides, now clothe the strip of fertile shore at the foot of the rugged mountains. Across the blue water of the tranquil bay, which it shelters from the open sea, rises Poseidon’s sacred island, its peaks veiled in the sombre green of the pines. On this fair coast Hippolytus was worshipped. Within his sanctuary stood a temple with an ancient image. His service was performed by a priest who held office for life: every year a sacrificial festival was held in his honour; and his untimely fate was yearly mourned, with weeping and {p25} doleful chants, by unwedded maids, who also dedicated locks of their hair in his temple before marriage.[96] His grave existed at Troezen, though the people would not shew it.[97] It has been suggested, with great plausibility, that in the handsome Hippolytus, beloved of Artemis, cut off in his youthful prime, and yearly mourned by damsels, we have one of those mortal lovers of a goddess who appear so often in ancient religion, and of whom Adonis is the most familiar type. The rivalry of Artemis and Phaedra for the affection of Hippolytus reproduces, it is said, under different names, the rivalry of Aphrodite and Proserpine for the love of Adonis, for Phaedra is merely a double of Aphrodite.[98] Certainly in the Hippolytus of Euripides the tragedy of the hero’s death is traced directly to the anger of Aphrodite at his contempt for her power, and Phaedra is nothing but a tool of the goddess. Moreover, within the precinct of Hippolytus at Troezen there stood a temple of Peeping Aphrodite, which was so named, we are told, because from this spot the amorous Phaedra used to watch Hippolytus at his manly sports. Clearly the name would be still more appropriate if it was Aphrodite herself who peeped. And beside this temple of Aphrodite grew a myrtle-tree with pierced leaves, which the hapless Phaedra, in the pangs of love, had pricked with her bodkin.[99] Now the myrtle, with its glossy evergreen leaves, its red and white blossom, and its fragrant perfume, was Aphrodite’s own tree, and legend associated it with the birth of Adonis.[100] At Athens also Hippolytus was intimately associated with Aphrodite, for on the south side of the Acropolis, looking towards Troezen, a barrow or sepulchral mound in his memory was shewn, and beside it stood a temple of Aphrodite, said to have been founded by Phaedra, which bore the name of the temple of Aphrodite at {p26} Hippolytus.[101] The conjunction, both in Troezen and in Athens, of his grave with a temple of the goddess of love is significant. Later on we shall meet with mounds in which the lovers of the great Asiatic goddess were said to lie buried.
The divine mistresses of Hippolytus associated with oaks.
If this view of the relation of Hippolytus to Artemis and Aphrodite is right, it is somewhat remarkable that both his divine mistresses appear to have been associated at Troezen with oaks. For Aphrodite was here worshipped under the title of Askraia, that is, she of the Fruitless Oak;[102] and Hippolytus was said to have met his death not far from a sanctuary of Saronian Artemis, that is, Artemis of the Hollow Oak, for here the wild olive-tree was shewn in which the reins of his chariot became entangled, and so brought him to the ground.[103]