The Marriage of Cadmus and Harmony (26 page)
The morning of the race there was a moment of frightening stillness. Everybody was there and almost ready. In their midst, taller and invisible, stood Zeus. He held the lightning in his left hand while his right fell empty on his hip but radiated tension. His chest was a wall. Everybody seemed to be concentrating on his or her own fate, not realizing that the fate of the whole land, and of many others hidden beyond the green rim of the horizon, was about to be decided. The bloody scenario Oenomaus had planned, and around which his life had revolved for years now, was as follows: first the suitor would carry off Hippodameia on his chariot; as a head start Oenomaus would then give him the time it
took to sacrifice a black ram. After which he would climb on his own chariot, alongside Myrtilus and set off after the fugitives.
A slave girl was tying Hippodameia’s sandals. This was the moment when, thirteen times before, father and daughter had exchanged glances of complicity. Hippodameia looked at her father. Oenomaus’s body had the assurance of age, and of the many dead impaled on his lance. Naked but for a drape over his shoulders, he pulled his helmet right down over his forehead, so that between beard and helmet only his eyes stood out, his steady eyes. Tonight we sleep together again, those eyes were saying. Hippodameia was wearing the complicated Doric tunic, hardly suitable for a race. Her curly hair fell on her forehead in perfect little ringlets, and her heart was suddenly cold, as though it were all over even before it had started, as though father, palace, and heaped corpses had already gone up in smoke. Pelops was completely naked, leaning on his lance. The ivory on his shoulder blade gleamed. Shaking with excitement, Myrtilus crouched, awaiting orders, a lean, skillful hand fidgeting with his big toe. Sterope, Oenomaus’s wife, looked on, motionless and expressionless. Born from the love of a god for a star, she had long been treated as no more than a servant of Oenomaus’s passion for Hippodameia, a gravedigger for her daughter’s suitors. She had learned to live without hope: whatever the outcome of the race, for her it would be just one more horror. But duty required her, as a queen, to look on. Only an old priest, standing away to one side, dug his fingers into his beard and noticed something. He was one of the Iamids, a race brought up on violets and fed honey by snakes. Apollo had granted him the gift of understanding nature’s voices and likewise of realizing when speech was pointless.
What followed, the race, was over in a flash. The spectators glimpsed the wheels of Oenomaus’s chariot shooting out into the sunlight, saw the horses tear the king’s body apart, heard his voice cursing Myrtilus. But that was only the beginning of it: for four generations the race, the dust,
the blood, the splintering wheels would never stop. Until there were few who remembered how it had all started at that moment when Oenomaus lifted his knife over the black ram and Poseidon’s horses shot off, spiriting away Pelops and Hippodameia in a cloud, where the two conspirators in crime and victory exchanged their looks of complicity.
Pelops is not unique, the way Theseus is, or Cadmus. Nor is he a great warrior, or a hero, or an inventor. He is merely the bearer of a talisman. The uniqueness he does not have by birth has been inserted in his body. His ivory shoulder blade forms an artificial connection with the divine, covering for what man lacks. The artifact that fills this empty space and meshes with Pelops’s body possesses an immense and concentrated power, a power that goes far beyond that of its bearer, a power that will be transmitted as a surplus from one generation to another, gradually losing its influence in the process.
The talisman set in Pelops’s flesh becomes the golden fleece of the lamb that Pelops’s sons, Atreus and Thyestes, fight over, and that Atreus keeps locked away in a chest as if it were a bag of coins. Before being individuals with individual destinies, Pelops and the Pelopids, right down to Orestes and beyond, and as late even as Penthilus, are ripples in the history of a noble house, and of the talisman that destroys it. Generation after generation, the lineage runs through the Peloponnese like the gray nerve of an ancient fortification along a mountain ridge.
The evening after the race was a sad one because everything happened as foreseen and agreed. In the heat of the chase, Poseidon’s horses opened their wings and carried off the victorious three as far as the island of Euboea. “I’m thirsty,” Hippodameia announced, and Pelops went off to get some water in his helmet. The young Myrtilus looked at Hippodameia and tried to put his arms around her. Hippodameia
quickly wriggled free. “Later,” she said. When Pelops got back with the water, her nod was so slight it was almost imperceptible. The two lovers were aware of the first law of criminal life: as soon as you’ve seen off the enemy, kill the traitor who made it possible. After a while they reined in their horses on the southernmost tip of Euboea, where the cliffs fall sheer to the sea. Myrtilus looked down at the rocks. Pelops pushed him from behind. Distant, but distinct, the lovers heard the curse that the dying Myrtilus cast on the house of Pelops.
Pelops was a powerful king, but nothing more than that. He conquered lands north, south, east, and west, and he called his kingdom the Peloponnese. His deeds are not remembered for their courage, although one was memorable for its baseness and treachery. Unable to beat him on the battlefield, Pelops invited Stymphalus, king of Arcadia, to take part in friendly discussions. When the king arrived, unarmed, Pelops had him cut to pieces, just as, long ago, his father had had Pelops cut to pieces. Then he ordered the king’s bloody limbs to be scattered across the countryside. A famine followed throughout Greece.
Pelops had twenty-two children by Hippodameia. They became kings, heralds, bandits. But Pelops’s favorite child was his twenty-third, the bastard, Chrysippus, whom he had by Axioche, a Nymph. Chrysippus was extremely handsome, and Pelops was not at all surprised when a guest of his, the noble Laius of Thebes, who had a weakness for young boys, abducted him. After all, Pelops’s own life had begun the same way, and his abduction had brought him luck. No, the person nursing a silent hatred was Hippodameia. She had given birth to twenty-two children on Pelops’s bed, and now she was obsessed by the awful suspicion that the twenty-third, the bastard, had been chosen as the heir. She felt the blood of her father, Oenomaus, rising in her, his loathing for every bastard breed. She began to pester her favorite sons, Atreus and Thyestes, nagging them to
kill Chrysippus. But in the end it was she herself who buried Laius’s sword in the boy’s soft body as he lay sleeping beside his lover. Pelops cursed Hippodameia, Atreus, and Thyestes, and threw them out of his palace. Hippodameia killed herself in exile. Atreus and Thyestes went to Mycenae because the town’s throne was vacant and the oracle had prophesied that one day it would belong to one of Pelops’s sons. There was one throne available in Mycenae, and two sons turned up to claim it.
The glory of Pelops was Olympia. In the history of the gods, the games were founded in the Golden Age, when the Curetes ran. In human history, the games began their glorious period under Pelops. The most rigged and bloody of races had thus breathed new life into that place that enshrined the notion of Hellenic peace, a place where those who cheated were punished. Between the temples of Zeus and Hera, a sacred burial mound with polygonal perimeter, trees and statues was given over to Pelops. “In Olympia, the Eleans venerate Pelops above all other heroes, just as they venerate Zeus above all other gods.” In the area dedicated to Pelops, the Eleans sacrificed a black ram every year, making the same gesture Oenomaus had made before his last race. Nobody who wanted to enter the temple of Zeus could taste the meat of that sacrifice.
When Hippodameia’s bones were brought back to Olympia, she found herself beside Pelops once again, bones beside bones. By now they had become the guardians of the place. And, although the women’s games were no less old than the men’s, it had been Hippodameia who first got together sixteen virgins and had them race with their hair loose, their tunics over their knees, right shoulders and breasts uncovered. This had been her way of thanking Hera for her marriage to Pelops. Later she was responsible for a gift to the temple of Hera: a small ivory bed. It was still there when Pausanias visited Olympia and commented: “They say it was Hippodameia’s toy.”
There are two strands to the story of the Pelopids: the tale of a king’s descendants, a succession of atrocities, each worse than the one before; and the tale of a series of talismans, each taking over from another in silence, each deciding the fate of men. In the beginning we have Pelops’s ivory shoulder, but later there is his scepter too, the scepter he intended for his son Atreus; then we have the golden lamb that Atreus and Thyestes fought over; then Pelops’s lance, which his great-granddaughter Iphigenia would keep in her bedroom; then the ancient wooden statue of Artemis that Orestes brings to Greece from the land of the Tauri.
Pelops was long dead and the Trojan War dragging on interminably when the sages prophesied that the city could only be taken with the help of Heracles’ bow and Pelops’s shoulder blade. So Pelops’s bones were sent off to Troy. On the return trip, the ship carrying the bones sank off the island of Euboea, not far from the place where Myrtilus had long lain at the bottom of the sea. “And many years after the sacking of Troy, an Eretrian fisherman called Damarmenus cast his nets into the sea and pulled up the shoulder blade. He was amazed how big it was and kept it hidden in the sand, but in the end he went to Delphi to ask the oracle whose bone it was and what he should do with it. Thanks to some stroke of divine providence, a delegation of Eleans had come to Delphi at exactly the same time to ask advice about how to cure the plague, so the Pythia told them they must recover Pelops’s bones, and told Damarmenus to give the Eleans what he had found. He did as the Pythia said and, among other acts of gratitude, the Eleans named him and his descendants guardians of the bone. When I visited, the shoulder blade of Pelops was no longer there, I suppose because it had been on the seabed for so long and the salt water together with the passage of time had reduced it to dust.” So writes Pausanias. The talisman had outlived Pelops’s descendants, but in the end it too succumbed. Only the guardians of the bone remained.
The tension we find in Pelops, dismembered and dismembering, splits apart into two poles, two sons: Atreus and Thyestes. They are brothers and enemies, like so many one comes across in myths, in history, in the street. But in comparison with those of all other analogous pairs, their quarrel is a little more cruel, more comic, more abstract, if by comedy and abstraction we mean an algebraic elevation of horror to a far higher power. Every story of two is always a story of three: two pairs of hands grab the same thing at the same time and tug in opposite directions. In this case the third thing is the golden lamb, the talisman of sovereignty. Times have changed: Pelops’s shoulder blade is no longer something given by a god and thrust inside a body but an external body that hands must grasp and offer to a god, in this case, Artemis. Atreus tightens his grip on the lamb to strangle it, then hides it away in his house, attempting to transform the talisman into a treasure. Until Thyestes manages to steal it from him, with the help of Atreus’s wife, the Cretan Aërope, whom he has been busy seducing.
This should be the first link in the chain of wrongs. But we immediately realize that it isn’t: before Thyestes proved treacherous to Atreus, Atreus had already deceived Artemis, by refusing her the beast promised as a sacrifice. Up to this point, the brothers were exactly equal in terms of their crimes. Both had helped their mother murder their bastard brother, Chrysippus. And both had been afflicted by the curse of their father, Pelops, which echoed and renewed the curses of Myrtilus on Pelops, of Oenomaus on Myrtilus, and, at the beginning of it all, of Zeus on Tantalus, ancestral founder of the family. Henceforth, the struggle between the two brothers will be admirably balanced, in the sense that it would be quite hopeless to attempt to establish which of the two is more unjust. Both strive for the worst. Any difference lies in style and in divine whim, which initially favors Atreus. In fact, in order to trick Thyestes, as Thyestes tricked Atreus, and so have Atreus win the struggle for sovereignty
over Mycenae, Zeus goes so far as to invert the courses of the sun and stars. This intervention is equivalent to his gesture of turning over the table in anger at Lycaon’s cannibalism: it is an allusion to the tilting of the earth’s axis, to the new world that comes into being with the obliquity of the ecliptic. But Zeus’s intervention is only one small episode in the thrilling struggle between two brothers who have now discovered that man is autonomous and proceed to try out the mechanics of that autonomy to the full.
