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Caeneus

InGreek mythology,CaeneusorKaineus(Ancient Greek:Καινεύς,romanized:Kaineús) was aLapithhero,ruler ofThessaly,and the father of theArgonautCoronus.Caeneus was born a girl,Caenis(Ancient Greek:Καινίς,romanized:Kainís), the daughter ofElatus,but after Poseidon had sex with Caenis, she was transformed by Poseidon into an invulnerable man. Caeneus participated in theCentauromachy,where he met his demise at the hands of the Centaurs by being pounded into the ground while still alive.[2]

Two Centaurs pound Caeneus into the ground with tree trunks; bronze relief from Olympia,Archaeological Museum of OlympiaBE 11a (mid–late seventh century BC)[1]

Family

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Caeneus' father was theLapithkingElatus,fromGyrtonin Thessaly.[3]Caeneus' son was theArgonautCoronus,who was killed byHeracleswhile leading a war against theDoriansand their kingAegimius.[4]According to the mythographer Hyginus, Caeneus' mother wasHippea—the daughter of a Thessalian fromLarissanamed Antippus—and his brothers wereIschysand theArgonautPolyphemus.Hyginus also states that, in addition to Coronus, Caeneus had two other sons:PhocusandPriasus,who were also Argonauts.[5][a]According toAntoninus Liberalis,his father wasAtrax,rather than Elatus.[7]

Mythology

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Transformation

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Caeneus was originally a woman named Caenis who was transformed into a man by the sea-godPoseidon.[8]Although possibly as old as theHesiodicCatalogue of Women(c. first half of the sixth century BC),[9]the oldest secure mention of this transformation comes from the mythographerAcusilaus(sixth to fifth century BC).[10]According to Acusilaus, after having sex with Poseidon, Elatus' daughter—here instead called Caene—did not want to have a child by Poseidon or anyone else, due to an unspecified vow or prohibition against it;[b]to prevent this, Poseidon transformed Caene into an invulnerable man, stronger than any other.[12]However, according to the usual version of events, after having sex with Caenis, Poseidon promised he would do whatever Caenis wanted, so Caenis asked to be transformed into an invulnerable man, which Poseidon did.[13]

Kingship

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Besides theCentauromachy,little is said about Caeneus' activities after his transformation. According to Acusilaus, Caeneus was the strongest warrior of his day, and became king of theLapiths.[14]While king, Caeneus angered the gods by an act of impiety, although accounts differ; according to anIliadscholiast,Caeneus set up his spear in theagoraand ordered his subjects to worship it, while according to a scholiast onApollonius of Rhodes'Argonautica,Caeneus himself worshipped his spear rather than the gods. In either case, Caeneus' actions so offended the gods that, as Acusilaus goes on to say, Zeus sent the Centaurs against him.[15]TheOxyrhynchus Papyrusthat supplies Acusilaus' account says that Caeneus was used byTheophrastosas an example of ruling by the "spear" rather than the "scepter" —that is, by force rather than authority.[16]

Caeneus was also listed as among those who took part in theCalydonian boar huntby the sixth-century BC Greeklyric poetStesichorus,[17]as well as by the Roman poetOvidand the Roman mythographer Hyginus, although no details of his participation are given.[18]

Centauromachy

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Caeneus (inscription:ΚΑΙΝΕΥΣ) already halfway into the ground, being hammered by three Centaurs, one using a tree trunk (on the left) and two using boulders (on the right);volute krater,François Vase,byKleitias,Florence,National Archaeological Museum4209 (c. 570–560 BC).[19]

Caeneus' participation in the Centauromachy—the battle between the Lapiths and the Centaurs at the wedding feast ofPirithous—seems to be the earliest story told about Caeneus. His transformation and other stories are likely later elaborations.[20]

Caeneus fought in the Centauromachy, where most accounts say he met his demise. Because of his invulnerability, none of the Centaurs' weapons could hurt him, so in order to defeat the Lapith king, they hammered him into the ground with tree trunks and boulders, which succeeded in restraining him alive.[21]

Caeneus' earliest mention occurs inHomer'sIliad,whereNestornames Caeneus among those "mightiest" of warriors who fought and defeated the Centaurs:[22]

Such warriors have I never since seen, or shall see, as Peirithous was, and Dryas, shepherd of men, and Caeneus, and Exadius, and godlike Polyphemus, and Theseus, son of Aegeus, peer of the immortals. Mightiest were these of all men reared on the earth; mightiest were they, and with the mightiest did they fight, with the centaurs that had their lairs among the mountains, and terribly did they destroy them.[23]

TheHesiodicShield of Heracles(c. first half of the sixth century BC)[24]describes "the spear-bearing Lapiths around Caeneus their king" battling the Centaurs who fought with fir trees.[25]

There is no mention in Homer, or theShield,of the story of Caeneus' invulnerability, nor the unique manner of his death at the hands of the Centaurs which invulnerability entailed.[26]However, the Centauromachy was a popular theme in Greek art, and depictions of Caeneus show that this story was well known by at least as early as the seventh century BC. Depictions of Centaurs pounding Caeneus into the ground are shown on a mid-seventh-century BC bronze relief from Olympia, and on theFrançois Vase(c. 570–560 BC); the former shows Caeneus being pounded by two Centaurs, both using tree trunks, and the latter shows Caeneus, halfway in the ground, being pounded by three Centaurs, two using boulders and one a tree trunk.[27]

The first preserved literary mention of Caeneus' death is found in Acusilaus, which says that Caeneus died after the Centaurs beat him "upright" (ὄρθιον) into the ground and sealed him in with a rock. The fifth-century BC Greek poetPindarapparently also referred to Caeneus being driven vertically (ὀρθῷ ποδὶ) into the ground.[28]

The third-century BCArgonauticaofApollonius of Rhodes,gives a fuller account, saying that Caeneus:

although still living, perished at the hands of the Centaurs, when, all alone and separated from the other heroes, he routed them. They rallied against him, but were not strong enough to push him back nor to kill him, so instead, unbroken and unbending, he sank beneath the earth, hammered by the downward force of mighty pine trees.[29]

Concerning Caeneus' fate, Ovid has Nestor say that some thought Caeneus was pushed down directly intoTartarus,but that the seerMopsussaid that Caeneus had been transformed into a bird.[30]According to theOrphic Argonautica,Caeneus endured his beating by the Centaurs without bending a knee, and "went down among the dead under the earth while still alive."[31]

Hyginus listed Caeneus among those who killed themselves.[32]According toVirgil'sAeneid,Aeneassees theshadeof Caeneus while visiting a place in the Underworld called theLugentes campi(Mourning Fields), where those who died for love reside. Virgil locates these fields as part of, or near to, the region containing suicides.[33]There Aeneas sees Caeneus, of whom Virgil says, although once a man, is now a woman again, "turned back by Fate into her form of old".[34]

Iconography

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Centaurs pound Caeneus to the ground, from the frieze of theTemple of Hephaestus,second half of 5th-century BC.

Caeneus is one of the earliest mythological figures in ancient Greek art that can be securely identified.[35]The only event concerning Caeneus found in ancient Greek iconography is his participation in the Centauromachy—no surviving example of Caeneus' original femininity and transformation is found.[36]However, the Centauromachy was a popular theme in the visual arts,[37]and many examples show depictions of Caeneus battling Centaurs.[38]

The earliest depiction, from the mid–late seventh century BC, is the bronze relief from Olympia, where two Centaurs hammer Caeneus into the ground with tree trunks. He is represented as an armoredhoplite,already beaten into the ground to mid-calf. In any depiction of the Centauromachy, this partially-sunken motif makes Caeneus immediately identifiable.[39]That Caeneus is here depicted without a shield (having instead a sword in each hand) implies invulnerability.[40]The heraldic three-figured grouping on this relief, with Caeneus flanked by two Centaurs, becomes canonical.[41]

Caeneus battling Centaurs is the centerpiece of the Centauromacy depicted on the neck of the mid-sixth-century BC François Vase. Here Caeneus, already buried up to his waist, is shown being pounded by three Centaurs using boulders and a tree trunk.[42]This depiction of Caeneus is the first to identify Caeneus by inscription, and the first to introduce a third Centaur opponent.[43]Other depictions appeared on templefriezesfrom the second half of the fifth century BC, including those on theTemple of Hephaestusat Athens, theTemple of Apollo EpicuriusatBassae,and theTemple of PoseidonatSounion.[44]

In theMetamorphoses

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Poseidon and Caenis, woodcut illustration forOvid'sMetamorphosesbook 12 byVirgil Solis,1563.

The most detailed account of Caeneus' story is found in the Roman poetOvid'sMetamorphoses,which takes up most of book 12, and has Nestor tellAchillesthe story of Caeneus' transformation, the brawl between the Centaurs and the Thessalians at Pirithous' wedding feast, and Caeneus' demise.[45]No earlier version of the story explains why Caeneus chose to be transformed into a man; however, theMetamorphosesdoes.[46]According to Ovid, Caenis was the most beautiful of maidens, but refused all of her many suitors. One day, as "report declares", while walking on the beach, she was raped by the sea-god Neptune (the Roman equivalent of Poseidon). Afterwards, when the god promised to grant her any request, Caenis chose to be made a man, so that she would never suffer being raped again:[47]

The great wrong,
which I have suffered from you justifies
the wonderful request that I must make;
I ask that I may never suffer such
an injury again. Grant I may be
no longer woman, and I'll ask no more.[48]

This Neptune did, transforming the girl into a man, and in addition making Caeneus "proof against all wounds of spear or sword". After this, Caeneus went away happy, spending "years in every manful exercise", while roaming the plains of northern Thessaly.[49]

Nestor next describes the wedding feast of Pirithous andHippodamia,to which the Centaurs and the "Thessalian chiefs" (including Caeneus) were invited.[50]After a drunken Centaur tries to abduct Hippodamia, a brawl breaks out, during which Caeneus killed five Centaurs (Styphelus, Bromus, Antimachus, Elymus, and Pyracmos).[51]Caeneus is then mocked by the Centaur Latreus who says:

Shall I put up with one like you, O Caeneus?
For you are still a woman in my sight.
Have you forgot your birth or that disgrace
by which you won reward—at what a price
you got the false resemblance to a man?!
Consider both your birth, and what you have
submitted to! Take up a distaff, and
wool basket! Twist your threads with practiced thumb!
Leave warfare to your men![52]

When none of their weapons could harm him, the Centaurs buried Caeneus under mountains of trees and rocks, crushing the life out of him.[53]Nestor tells Achilles that no one knew for certain what had happened to Caeneus, and that some thought he was pushed down intoTartarus.However, when a yellow bird emerged from his burial pile, the seerMopsussaid that Caeneus had been transformed (as must happen in anyMetamorphosesepisode) into a bird. The story of Caeneus' metamorphosis into a bird only occurs here, and, if not an Ovidian invention, is probably aHellenisticone.[30]

Notes

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  1. ^Apollodorus,1.9.16lists "Caeneus, son of Coronus", as one of the Argonauts, which—under the assumption that this is the same Coronus, that this is not a mixup of the two names, and does not represents a separate tradition in which Caeneus was an Argonaut—would make this Argonaut Caeneus a grandson of Caeneus.[6]
  2. ^According toRobert Fowler,the implication in Acusilaus' telling is that, because intercourse with a god would always produce a child, his transformation would prevent this. He also suggests that the prohibition was perhaps one involving intercourse in a sanctuary or with a virgin priestess.[11]

References

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  1. ^Padgett 2003,p. 15;Gantz 1996,pp. 280–281;Laufer 1990,p. 888, n. 61;Hard 2004,p. 556, fig. 16.2;Fowler 2013,p. 159, n. 27;Digital LIMC22983;LIMCV-2,p. 573, Kaineus 61.
  2. ^Rose 2012;Visser 2003;Grimal 1996;Tripp 1970,Caeneus.
  3. ^Rose 2012;Grimal 1996;Tripp 1970,Caeneus;Parada 1993,Caeneus 1;Hesiod,Catalogue of Women,fr. 165Most[= fr. 87MW];Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman];Hyginus,Fabulae,14,173,242;Ovid,Metamorphoses,12.189.
  4. ^Hard 2004,p. 557;Grimal 1996;Parada 1993,Coronus 1;Homer,Iliad,2.746;Apollonius of Rhodes,Argonautica,1.57–64;Hyginus,Fabulae,14.For Coronus' war against the Dorians, seeDiodorus Siculus,4.37.3;Apollodorus,2.7.7.
  5. ^Parada 1993,Caeneus 1, Hippea;Hyginus,Fabulae,14.For Ischys as brother, see alsoApollodorus,3.10.3.
  6. ^Levin 1971,n. 2;Tripp 1970,Coronus (1);Parada 1993,Coronus 1.
  7. ^Parada 1993,Caeneus 1;Antoninus Liberalis,Metamorphoses,17.
  8. ^Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman];Hesiod,Catalogue of Women,fr. 165Most[= fr. 87MW];Ovid,Metamorphoses,12.168–209;Apollodorus,E.1.22;Plutarch,How a Man May Become Aware of His Progress in Virtue,75 E;Lucian,De Saltatione,56;Lucian,Gallus,19;Antoninus Liberalis,Metamorphoses,17.
  9. ^Most 2018a,p. liii.
  10. ^Fowler 2013,p. 160. As for the possibly olderHesiod,Catalogue of Women,fr. 165Most[= fr. 87MW=Phlegon,On Marvelous Things5], according to Fowler, "some doubt must attach to the list of authorities at the outset of Phlegon's account."
  11. ^Fowler 2013,p. 161.
  12. ^Fowler 2013,pp. 160–161;Gantz 1996,p. 281;Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman].
  13. ^Fowler 2013,p. 160;Gantz 1996,p. 281;Hesiod,Catalogue of Women,fr. 165Most[= fr. 87MW];Ovid,Metamorphoses,12.168–209;Apollodorus,E.1.22;Scholia D on Homer,Iliad,1.264.
  14. ^Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman]. TheShield of Heracles,178–190,also has Caeneus as king of the Lapiths.
  15. ^Hard 2004,p. 557;Fowler 2013,p. 160;Gantz 1996,p. 281;Apollodorus,E.1.22, n. 1;Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman];Scholia D on Homer,Iliad,1.264;Scholia on Apollonius of Rhodes,Argonautica,1.57.
  16. ^Fowler 2013,p. 160.
  17. ^Fowler 2013,p. 159, n. 27;Stesichorus,Boar-hunters,fr. 222.
  18. ^Ovid,Metamorphoses,8.305;Hyginus,Fabulae,173.
  19. ^Gantz 1996,p. 281;Laufer 1990,p. 888 n. 67;Digital LIMC1602;LIMCV-2,p. 574, Kaineus 67
  20. ^Visser 2003.
  21. ^Hard 2004,p. 557;Gantz 1996,p. 280;Shield of Heracles,178–190;Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman];Pindar,fr. 128fRace[= fr. 128fSM];Apollonius of Rhodes,Argonautica,1.57–64;Apollodorus,E.1.22;Orphic Argonautica170–174Colovito[=168–172Gesner].
  22. ^Fowler 2013,p. 159;Hard 2004,pp. 555–556;Gantz 1996,p. 278.
  23. ^Homer,Iliad,1.262–268.
  24. ^Most 2018a,p. lvii.
  25. ^Shield of Heracles,178–190.
  26. ^Fowler 2013,p. 159. However, in the case of theIliad,as Fowler notes (citing Griffin), this is the kind of detail Homer would suppress. According toGriffin 1977,p. 40, "the fantastic" is used sparingly by Homer, and in particular "invulnerability... is un-Homeric".
  27. ^Fowler 2013,pp. 159–160;Gantz 1996,pp. 280–281.
  28. ^Fowler 2013,pp. 159–160;Gantz 1996,pp. 280–281;Acusilaus,fr. 22Toye[=fr. 22Fowler=fr. 40aFreeman];Pindar,fr. 128fRace[= fr. 128fSM]; cf.Plutarch,The Stoics Talk More Paradoxically Than The Poets,1057 D.For the meaning of Pindar'sὀρθῷ ποδὶseeFowler 2013,p. 160;Slater 1969.
  29. ^Apollonius of Rhodes,Argonautica,1.57–64Race.Compare withApollodorus,E.1.22.
  30. ^abHard 2004,p. 557;Gantz 1996,p. 281;Ovid,Metamorphoses,12.522–531.
  31. ^Orphic Argonautica170–174Colovito[=168–172Gesner].
  32. ^Hyginus,Fabulae,242.
  33. ^Knox 2023,pp. 74–75;Virgil,Aeneid,6.434–447.
  34. ^Virgil,Aeneid,6.448–449.
  35. ^Fowler 2013,p. 159; For an overview of Caeneus iconography, seePadgett 2003,pp. 15–16; for a comprehensive discussion, seeLaufer 1990,pp. 884–891(images:LIMCV-2,pp. 563–576).
  36. ^Laufer 1990,p. 885.
  37. ^Fowler 2013,p. 159.
  38. ^Rose 2012.TheLIMCcatalogues 83 examples, organized as follows: Caeneus battling with one Centaur (1–8), two Centaurs (9–66), three or more Centaurs (67–76), uncertain (77–78) or lost (80–83), seeLaufer 1990,p. 885.
  39. ^Padgett 2003,p. 15;Laufer 1990,p. 890;Gantz 1996,p. 281, describes the relief as an "unmistakable" depiction of Caeneus.
  40. ^Fowler 2013,p. 159;Laufer 1990,p. 890,calls this double armament with swords (also seen inLIMCV-2,pp. 573–575, Kaineus 63, 70) "auffällig"('striking').
  41. ^Laufer 1990,p. 890.Of the 76 catalogued entries in theLIMC,categorized by the number of Centaurs attacking Caeneus, 57 depict this configuration.
  42. ^Fowler 2013,pp. 159–160;Padgett 2003,pp. 15–16;Gantz 1996,pp. 280–281.
  43. ^Laufer 1990,p. 890.
  44. ^Gantz 1996,p. 281;Laufer 1990,p. 888, n. 54–56, fig. Kaineus 57;LIMCV-2,p. 572, Kaineus 56.
  45. ^Gantz 1996,p. 281;Ovid,Metamorphoses,12.168–535.
  46. ^Gantz 1996,p. 281.
  47. ^Tripp 1970,Caeneus;Ovid,Metamorphoses,12.189–203.
  48. ^Ovid,Metamorphoses,12.201–203.
  49. ^Ovid,Metamorphoses,12.205–209.
  50. ^Ovid,Metamorphoses,12.210–213.
  51. ^Ovid,Metamorphoses,12.459–461.
  52. ^Ovid,Metamorphoses,12.470–476.
  53. ^Ovid,Metamorphoses,12.477–521.

Bibliography

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