(R. Ad.; J. M. M.)
ERIGONE, in Greek mythology, daughter of Icarius, the hero of the Attic deme Icaria. Her father, who had been taught by Dionysus to make wine, gave some to some shepherds, who became intoxicated. Their companions, thinking they had been poisoned, killed Icarius and buried him under a tree on Mount Hymettus (or threw his body into a well). Erigone, guided by her faithful dog Maera, found his grave, and hanged herself on the tree. Dionysus sent a plague on the land, and all the maidens of Athens, in a fit of madness, hanged themselves like Erigone. Icarius, Erigone and Maera were set among the stars as Boötes (or Arcturus), Virgo and Procyon. The festival called Aeora (the “swing”) was subsequently instituted to propitiate Icarius and Erigone. Various small images (in Lat. oscilla) were suspended on trees and swung backwards and forwards, and offerings of fruit were made (Hyginus, Fab. 130, Poët. astron. ii. 4; Apollodorus iii. 14). The story was probably intended to explain the origin of these oscilla, by which Dionysus, as god of trees (Dendrites), was propitiated, and the baneful influence of the dog-star averted (see also [Oscilla]).
ERIN, an ancient name for Ireland. The oldest form of the word is Ériu, of which Érinn is the dative case. Ériu was itself almost certainly a contraction from a still more primitive form Iberiu or Iveriu; for when the name of the island was written in ancient Greek it appeared as Ἰουερνιά (Ivernia), and in Latin as Iberio, Hiberio or Hibernia, the first syllable of the word Ériu being thus represented in the classical languages by two distinct vowel sounds separated by b or v. Of the Latin variants, Iberio is the form found in the most ancient Irish MSS., such as the Confession of St Patrick, and the same saint’s Epistle to Coroticus. Further evidence to the same effect is found in the fact that the ancient Breton and Welsh names for Ireland were Ywerddon or Iverdon. In later Gaelic literature the primitive form Ériu became the dissyllable Éire; hence the Norsemen called the island the land of Éire, i.e. Ireland, the latter word being originally pronounced in three syllables. (See [Ireland]: Notices of Ireland in Greek and Roman writers.) Nothing is known as to the meaning of the word in any of its forms, and Whitley Stokes’s suggestion that it may have been connected with the Sanskrit avara, meaning “western,” is admittedly no more than conjecture. There was, indeed, a native Irish legend, worthless from the standpoint of etymology, to account for the origin of the name. According to this myth there were three kings of the Dedannans reigning in Ireland at the coming of the Milesians, named MacColl, MacKecht and MacGrena. The wife of the first was Eire, and from her the name of the country was derived. Curiously, Ireland in ancient Erse poetry was often called “Fodla” or “Bauba,” and these were the wives of the other two kings in the legend.
ERINNA, Greek poet, contemporary and friend of Sappho, a native of Rhodes or the adjacent island of Telos, flourished about 600 (according to Eusebius, 350 B.C.). Although she died at the early age of nineteen, her poems were among the most famous of her time and considered to rank with those of Homer. Of her best-known poem, Ἠλακάτη (the Distaff), written in a mixture of Aeolic and Doric, which contained 300 hexameter lines, only 4 lines are now extant. Three epigrams in the Palatine anthology, also ascribed to her, probably belong to a later date.
The fragments have been edited (with those of Alcaeus) by J. Pellegrino (1894).
ERINYES (Lat. Furiae), in Greek mythology, the avenging deities, properly the angry goddesses or goddesses of the curse pronounced upon evil-doers. According to Hesiod (Theog. 185) they were the daughters of Earth, and sprang from the blood of the mutilated Uranus; in Aeschylus (Eum. 321) they are the daughters of Night, in Sophocles (O.C. 40) of Darkness and Earth. Sometimes one Erinys is mentioned, sometimes several; Euripides first spoke of them as three in number, to whom later Alexandrian writers gave the names Alecto (unceasing in anger), Tisiphone (avenger of murder), Megaera (jealous). Their home is the world below, whence they ascend to earth to pursue the wicked. They punish all offences against the laws of human society, such as perjury, violation of the rites of hospitality, and, above all, the murder of relations. But they are not without benevolent and beneficent attributes. When the sinner has expiated his crime they are ready to forgive. Thus, their persecution of Orestes ceases after his acquittal by the Areopagus. It is said that on this occasion they were first called Eumenides (“the kindly”), a euphemistic variant of their real name. At Athens, however, where they had a sanctuary at the foot of the Areopagus hill and a sacred grove at Colonus, their regular name was Semnae (venerable). Black sheep were sacrificed to them during the night by the light of torches. A festival was held in their honour every year, superintended by a special priesthood, at which the offerings consisted of milk and honey mixed with water, but no wine. In Aeschylus, the Erinyes are represented as awful, Gorgon-like women, wearing long black robes, with snaky locks, bloodshot eyes and claw-like nails. Later, they are winged maidens of serious aspect, in the garb of huntresses, with snakes or torches in their hair, carrying scourges, torches or sickles. The identification of Erinyes with Sanskrit Saranyu, the swift-speeding storm cloud, is rejected by modern etymologists; according to M. Bréal, the Erinyes are the personification of the formula of imprecation (ἀρά), while E. Rohde sees in them the spirits of the dead, the angry souls of murdered men.