Athena, Peisistratos and the Chariot

Greek deities consistently crossed the boundary between gods and mortals; they manifested in different forms, including human, to ensure justice and satisfy their desires. We picture the ancient Greek people as respectful and god-fearing, and they were. However some, such as the tyrantPeisistratos, breached this fragile boundary and used the image of a deity for his own benefit. But is it significant? Herodotus describes Peisistratos riding into Athens on a chariot, accompanied by a woman named Phye who was dressed as Athena, the city’s patron deity.[1] He appears disbelieving that the pious Athenians would be tricked but in class we suggested that perhaps they were not duped but willing participants in Phye’s elevation to divine status. I want to look at the significance of the chariot in relation to mortals crossing this boundary.

Athena Hippia (goddess of the horse), and sometimes her son Erichthonios[2], are credited with inventing the chariot and harnessing Poseidon’s horses to enable their use by humanity. However, due to Greece’s rocky terrain, chariots were rarely used in war.[3] Instead they were important in weddings, funerals and processions. After being welcomed back into power, Peisistratos reorganised the Panathenaia to include music, games and a chariot race.[4] The inclusion of chariots alludes to Peisistratos’s return; Fredal suggests that the Panathenaic procession became ‘a re-enactment of the tyrant’s triumphant march (…) and thus an annual endorsement of Peisistrastid rule.’ [5] The procession could also be considered a renewal of the bond between Peisistratos and Athena.

Through my studies, I’m realising that the links between Athena and Poseidon are prevalent. As I said, Poseidon was the father of horses;[6] Pausanias wrote about a shared altar for the deities at a place named the Hill of Horses.[7] They also competed to become the patron deity of Athens. Furthermore, as I discussed in my ‘Creation’ post when looking at Athena Tritogeneia, some myths place Poseidon as Athena’s father. Souidas notes that the deities share the Hippios/Hippia epithet, and wrote ‘she was the daughter of Poseidon and Polyphe (…) she was called Hippeia from having first constructed a chariot (…) the war-cart, like poseidon, passed from Libye in to Greece.’[8]

Apotheosis of Heracles
Attic Red Figure on Pelike, c. 410BC
Antikensammlungen, Munich, Germany

In ancient Greece, chariots elevated the rider above ordinary mortals; departing warriors and valiant heroes became godlike. This picture shows Athena taking Heracles to heaven in her chariot after his apotheosis. After being exiled, Peisistratos wanted to win back the support of the Athenians. By riding in the chariot with Athena the vehicle creator and patron of Heroes, he echoes Heracles’ and his ascent to heaven and he asserts himself as superior to normal mortals; he transcends the divine/mortal boundary and he too becomes godlike.

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[1] Herodotus. (c. 5^th Century BC) The Histories, Available from: http://www.perseus.tufts.edu/hopper/text?doc=Hdt.+1.60.4&fromdoc=Perseus%3Atext%3A1999.01.0126 (accessed 30.11.11.)

[2] Neils, Jenifer, (1996) Worshipping Athena: Panathenaia and Parthenon, USA: University of Wisconsin, 61.

[3] Pritchett, W. K, (1974) The Greek State at War, Volume 4, USA: University of California Press, 14.

[4] Deacy, S in Ogden, D, (2010) A companion to Greek Religion, UK: John Wiley and Sons, 230.

[5] Fredal, James, (2006) Rhetorical Action in Ancient Athens: Persuasive Artistry from Solon to Demosthenes, USA: SIU Press, 98.

[6] Deacy, Susan, (2008) Athena, UK: Routledge, 48.  

[7] Pausanias, (c. 2^nd Century AD) Description of Greece. Available from: http://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.30.4&fromdoc=Perseus%3Atext%3A1999.01.0160 (accessed 30.11.11.)

[8] Brown, Robert, (2004) The Great Dionysiak Myth Part 1, USA: Kessinger Publishing, 423.