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Poets and playwrightsElegy and iambus

Archilochus

Archilochus’ elegiacs, iambics, trochaics and epodes.

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Archilochus of Paros: what is known of his life

Archilochus was one of the Ionian poets of the archaic period.[1] Much of his life has been reconstructed from his own poems, and from a later tradition that read them as autobiography.

Date. He lived in the middle of the seventh century BC.[2] The date rests on his own verse. Fr. 122 W reacts to an eclipse of the sun, probably the total eclipse of 648 BC.[3] That eclipse fell on 6 April 648 BC. The mention of the Lydian king Gyges (680–644 BC) in fr. 19 agrees with the date.[4] Other accounts give simply “7th cent.”.[5] Strabo dated the elegist Callinus before Archilochus. Callinus speaks of Magnesia as prosperous, while Archilochus speaks of its destruction, after the Cimmerian invasion of about 645 BC.[6]

Paros and Thasos. He was born into an upper-class family on Paros. His father, Telesicles, took part in the Parian colonisation of Thasos. On Thasos Archilochus fought the Thracians, and the Naxians, who had their own interests on the island. Several fragments belong to these wars.[2]

A Hellenistic inscription from a hero-shrine of Archilochus on Paros (SEG 15.517) gives further details. They are drawn partly from the poems and partly from local tradition, but the inscription is hagiographic: it honours a hero rather than recording facts.[3] Glaucus, a companion addressed in elegy, tetrameters and trimeters, was a real person. His tombstone has been found on Thasos.[7] Tradition said that Archilochus died in battle against the Naxians, and that the Parians gave him a public funeral.[8]

What the poems were taken to reveal. Aelian (VH 10.13) reports a complaint of the oligarch Critias. But for Archilochus’ own verses, Critias said, no one would know these things about him: that he was the son of a slave woman, Enipo; that he left Paros for Thasos through poverty; that he abused friends and enemies alike; that he was a seducer; and that he threw away his shield.[3]

This reading is both accurate and misleading. The shield poem is real. “Poverty” is a relative term, and it is compatible with elite birth. The mother’s name comes from enipē, “blame”. It suggests that Critias took literally a metaphorical claim by the poet to be a “son of Blame”.[9] The claim, Ἐνιποῦς υἱός (Enipous huios), “son of Enipo”, is in fr. 295(a).[10]

Lycambes and Neobule (disputed). The later story ran as follows. Lycambes promised his daughter Neobule to Archilochus and then broke the agreement. The poet’s attacks drove father and daughters to suicide.[11] The suicide is generally dismissed, since it recurs in the lives of other lampoonists and of Iambe herself.[12]

Whether the family existed is disputed. M. L. West first argued in 1974 for an “overall fictional approach”, and many have followed him. On this view the family are stock figures of a fictional series, performed as carnival entertainment at a festival of Demeter. Rösler, Carey, Bossi and others dissent.[13]

Carey argues that wherever the speaking “I” can be identified, it is Archilochus himself. The historical Glaucus makes it rash to turn the rest into figments. So Lycambes’ family should be taken as real, without accepting the poet’s version of the quarrel.[12] It has been suggested that “Lycambes” and “Neobule” are not historical names. But the marriage contract, the oath and the charge about the poet’s mother are hard to explain as pure fiction.[14]

Where he performed (disputed). Lennartz and Carey both place most of his poetry, iambi included, at the symposium of male companions. Carey allows that the secondary tradition points to some performance at festivals.[15] West’s alternative, which Lennartz rejects, is that “true iambos”, the sexual and bantering kind, belonged to ritual occasions.[16] By about 500 BC his poetry was being recited in public.[17]

A marble Ionic capital with large volutes, on a pedestal in a museum.
Ionic capital from the grave of Archilochus

Notes

  1. ^ West 1987, p. 31.
  2. ^ a b Lennartz 2022, p. 209.
  3. ^ a b c Carey 2009, p. 152.
  4. ^ Lennartz 2022, p. 209 n. 13.
  5. ^ Budelmann 2009, p. 386.
  6. ^ Bartol 2022, p. 224.
  7. ^ Lennartz 2022, p. 212 with n. 32; Carey 2009, p. 153.
  8. ^ Lennartz 2022, p. 213.
  9. ^ Carey 2009, pp. 152–153.
  10. ^ Lennartz 2022, p. 212.
  11. ^ Carey 2009, p. 153; Lennartz 2022, p. 209.
  12. ^ a b Carey 2009, p. 153.
  13. ^ Lennartz 2022, pp. 209 n. 16, 212.
  14. ^ Lennartz 2022, pp. 209–210.
  15. ^ Lennartz 2022, p. 209; Carey 2009, p. 160.
  16. ^ Lennartz 2022, p. 209 n. 10, p. 212.
  17. ^ Lennartz 2022, p. 209 n. 10.
Picture credits on this page
  1. Behind the title: Relief stele, c. 500 BC, showing the poet Archilochus on a couch with his seated wife, as the museum identifies it. Paros, Archaeological Museum A 758. Olaf Tausch · CC BY 3.0 · via Wikimedia Commons · background removed
  2. Ionic capital from the grave of Archilochus. Paros, Archaeological Museum. Parapher · CC BY-SA 4.0 · via Wikimedia Commons
  3. The ancient agora of Thasos (Limenas). DocWoKav · CC BY-SA 4.0 · via Wikimedia Commons