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Gathering of the Argonauts, Attic red-figure krater, 460–450 BC (Louvre G 341)

The Argonauts (/ˈɑːrɡənɔːt/ AR-gə-nawt; Ancient Greek: Ἀργοναῦται, romanizedArgonaûtai, lit.'Argo sailors') were a band of heroes in Greek mythology, who in the years before the Trojan War (around 1300 BC)[1] accompanied Jason to Colchis in his quest to find the Golden Fleece. Their name comes from their ship, Argo, named after its builder, Argus. They were sometimes called Minyans, after a prehistoric tribe in the area.

Mythology

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The Golden Fleece

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Pelias recognises young Jason by his missing sandal (fresco from Pompeii, 1st-century AD)

After the death of King Cretheus, the Aeolian Pelias usurped the throne from his half-brother Aeson and became king of Iolcus in Thessaly (near the modern city of Volos). Because of this unlawful act, an oracle warned him that a descendant of Aeolus would seek revenge. Pelias put to death every prominent descendant of Aeolus he could, but spared Aeson because of the pleas of their mother Tyro. Instead, Pelias kept Aeson prisoner and forced him to renounce his inheritance. Aeson married Alcimede, who bore him a son named Jason. Pelias intended to kill the baby at once, but Alcimede summoned her kinswomen to weep over him as if he were stillborn. She faked a burial and smuggled the baby to Mount Pelion. He was raised by the centaur Chiron, the trainer of heroes.

When Jason was 20 years old, an oracle ordered him to dress as a Magnesian and head to the Iolcan court. While traveling Jason lost his sandal crossing the muddy Anauros river while helping an old woman (Hera in disguise). The goddess was angry with King Pelias for killing his stepgrandmother Sidero after she had sought refuge in Hera's temple.

Another oracle warned Pelias to be on his guard against a man with one shoe. Pelias was presiding over a sacrifice to Poseidon with several neighboring kings in attendance. Among the crowd stood a tall youth in leopard skin with only one sandal. Pelias recognized that Jason was his nephew. He could not kill him because prominent kings of the Aeolian family were present. Instead, he asked Jason: "What would you do if an oracle announced that one of your fellow-citizens were destined to kill you?" Jason replied that he would send him to go and fetch the Golden Fleece, not knowing that Hera had put those words in his mouth.

Jason learned later that Pelias was being haunted by the ghost of Phrixus. Phrixus had fled from Orchomenus riding on a divine ram to avoid being sacrificed and took refuge in Colchis where he was later denied proper burial. According to an oracle, Iolcus would never prosper unless his ghost was taken back in a ship, together with the golden ram's fleece. This fleece now hung from a tree in the grove of the Colchian Ares, guarded night and day by a dragon that never slept. Pelias swore before Zeus that he would give up the throne at Jason's return while expecting that Jason's attempt to steal the Golden Fleece would be a fatal enterprise. However, Hera acted in Jason's favour during the perilous journey.

The crew of Argo

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There is no definite list of the Argonauts. H. J. Rose explains this was because "an Argonautic ancestor was an addition to even the proudest of pedigrees."[2] The following list is collated from several lists given in ancient sources.[3][4][5][6][7]

Crew Sources Appearance Abode Parentage and Notes
Names Apollonius Pseudo-Apollodorus Valerius Hyginus Orphic Graves Lemprière
Beginning of Journey
Acastus 7 Pherae or Iolcus son of Pelias and Anaxibia or Phylomache; he joined the Argonauts as a volunteer and at his own accord
Actor 4 Pellene, Peloponnesus son of Hippasus
Admetus 7 Pherae son of Pheres and Periclymene; his flocks they say were pastured by Apollo
Aethalides 5 Larissa, Thessaly son of Hermes and Eupolemeia[8]
Amphiaraus ✓* 4 Argos son of Oicles and Hypermnestra; *he could fit the description of Hyginus "...Thestius' daughter, an Argive." which could be interpreted as Amphiaraus, son of Oicles and Hypermnestra, Thestius' daughter and an Argive.
Amphidamas or Iphidamas 5 Tegea, Arcadia son of Aleus and Cleobule
Amphion 5 Pellene, Peloponnesus son of Hyperasius[9] and Hypso[10] or of Hippasus
Ancaeus 6 Parthenia or Samos son of Poseidon and Astypalaea or Althaea
Ancaeus 7 Tegea, Arcadia son of Lycurgus and Eurynome or Cleophyle; he went clad in the skin of a Maenalian bear and wielded a huge two-edged battleaxe
Areius 3 Argos son of Bias and Pero
Argus 5 Argos son of Arestor or Polybus and Argia or Danaus; builder of Argo
Armenus [11] 1 Armenium, Thessaly -
Ascalaphus 3 Orchomenus son of Ares and Astyoche; later one of the Suitors of Helen and led the Orchomenians in the Trojan War.
Asclepius 2 Tricca son of Apollo and Coronis or Arsinoe
Asterion or Asterius 7 Peiresiae, Thessaly son of Cometes and Antigona or of Hyperasius; he was probably conflated by Hyginus with Asterius below when saying Asterion as the son of Hyperasius.
Asterius or Asterion or Deucalion ✓* 5 Pellene, Peloponnesus son of Hyperasius and Hypso or of Hippasus; in the account of Valerius, Deucalion was the name of the brother of Amphion instead of Asterius.
Atalanta 3 Arcadia daughter of Schoeneus or Iasus; Atalanta is included on the list by Pseudo-Apollodorus, but Apollonius[12] claims that Jason forbade her because she was a woman and could cause strife in the otherwise all-male crew. Other sources state that she was asked, but refused.
Augeas 6 Pisa, Elis son of Helios[13] and Nausidame,[14] or Eleios,[15] or Poseidon or Phorbas and Hyrmine[16]
Azorus 1 - the helmsman of Argo according to Hesychius of Alexandria[17] he could be the same as the Azorus mentioned by Stephanus as founder of the city Azorus in Pelagonia.[18]
Buphagus 1 - -
Butes 7 Athens (Cecropia) son of Coronus
Caeneus 4 Gyrton son of Coronus
Calaïs 7 Thrace son of Boreas and Oreithyia
Canthus ✓* 6 Chalcis or Cerinthus, Euboea son of Canethus or Abas; *name appeared in some notes of the book
Castor 7 Sparta son of Tyndareus or Zeus and Leda
Cepheus 7 Tegea, Arcadia son of Aleus and Cleobule
Cius 1 - -
Clymenus 1 Phylace, Thessaly possibly son of Phylacus and Clymene as the brother of Iphiclus
Clytius 3 Oechalia son of Eurytus and Antiope
Coronus 5 Thessaly son of Caeneus
Deucalion 2 Crete son of Minos and Pasiphae[19]
Echion 6 Alope son of Hermes and Antianeira or Laothoe
Eneus 1 son of Caeneus
Erginus 7 Miletus, Caria son of Poseidon
Eribotes 4 Opus son of Teleon
Erytus or Eurytus 6 Alope son of Hermes and Antianeira or Laothoe
Euphemus 7 Taenarus, Peloponesse son of Poseidon and Europe
Euryalus 3 Argos son of Mecisteus
Eurydamas 5 Ctimene, Dolopia son of Ctimenus[20] or of Irus and Demonassa[21]
Eurymedon 1 Phlius son of Dionysus and Ariadne
Eurytion 5 Opus son of Irus and Demonassa or Actor
Glaucus 1 - -
Heracles 7 Thebes son of Zeus and Alcmene
Hippalcimus 1 Pisa, Elis son of Pelops and Hippodamia
Hylas 6 Oechalia or Argos son of Theiodamas[22] and Menodice[14]
Ialmenus 2 Orchomenus son of Ares and Astyoche
Idas 7 Messenia son of Aphareus and Arene
Idmon 6 Argos son of Apollo or Abas or by Cyrene or Antianeira or of Asteria or of Ampycus
Iolaus 2 Argos son of Iphicles and Automedusa
Iphiclus 5 Phylace, Thessaly son of Phylacus and Clymene
Iphiclus 5 Aetolia son of Thestius and Leucippe
Iphis 2 Mycenae son of Sthenelus
Iphis 1 Argos son of Alector
Iphitos 3 Oechalia son of Eurytus and Antiope
Iphitos 6 Phocis or Peloponnesse son of Naubolus or Hippasus
Jason 7 Iolcus son of Aeson and Alcimede[23]
Laërtes 3 Cephalonia son of Arcesius and Chalcomedusa, father of Odysseus
Laocoon 3 Calydon son of Porthaon and half-brother of Oeneus; tutor of Meleager
Leitus 2 Boeotia son of Alector (Alectryon)[24] and Polybule[25] or of Lacritus and Cleobule[26] or an earthborn, thus a son of Gaea[27]
Leodocus or Laodocus 4 Argos son of Bias and Pero
Lynceus 7 Messenia son of Aphareus and Arene
Melampus 1 Pylos son of Poseidon
Meleager 7 Calydon son of Oeneus and Althaea
Menoetius 6 Opus son of Actor
Mopsus 6 Titaressa son of Ampyx and Chloris or Aregonis
Nauplius 6 Nauplia son of Clytoneus[28] or of Poseidon and Amymone
Neleus 2 Pylos son of Poseidon or Hippocoon
Nestor 2 Pylos son of Neleus and Chloris
Oileus 6 Narycea, Opus son of Hodoedocus (Leodocus) and Agrianome
Orpheus 7 Bistonian Pieria, Thrace son of Calliope and Oeagrus
Palaemon or Palaimonius 6 Olenus, Aulis or Calydon son of Hephaestus[29] or Lernus[30] or Aetolus[31]
Peleus 7 Phthia son of Aeacus and Endeis. Father of Achilles
Peneleos 3 Boeotia son of Hippalmus and Asterope
Periclymenus 7 Pylos son of Chloris and Neleus, son of Poseidon
Phalerus 6 Athens, Attica son of Alcon
Phanus 3 Crete son of Dionysus[31] and Ariadne
Philoctetes 3 Meliboea son of Poeas and Methone[32] or Demonassa[33]
Phlias 5 Araethyrea, Phlius son of Dionysus and Ariadne
Phocus 2 Magnesia son of Caeneus and brother of Priasus
Pirithous 2 Larissa son of Ixion or Zeus by Dia
Poeas 3 Meliboea son of Thaumacus[34] and father of Philoctetes
Pollux 7 Sparta son of Zeus and Leda
Polyphemus 7 Larisa son of Elatus and Hippea; one of the Lapiths
Priasus 2 Magnesia son of Caeneus and brother of Phocus
Staphylus 2 Phlius or Crete son of Dionysus and Ariadne
Talaus 4 Argos son of Bias and Pero
Telamon 6 Salamis son of Aeacus and Endeis. Father of Ajax the Great and Teucer
Thersanon 1 Andros son of Helios and Leucothea/Leucothoe
Theseus 3 Troezen son of Poseidon or Aegeus by Aethra; slayer of the Minotaur; other Theseus myths preclude his joining the Argonauts[35]
Tiphys 7 Thespia, Boeotia or Elis son of Hagnias or of Phorbas and Hyrmine
Tydeus 1 Calydon son of Oeneus and father of Diomedes
Zetes 6 Thrace son of Boreas and Oreithyia
TOTAL 55 46 51* 66* 51 50 85
During or After the Journey
Argus 1 Colchis sons of Phrixus and Chalciope; they joined the crew only after being rescued by the Argonauts: the four had been stranded on a desert island not far from Colchis, from where they initially sailed with an intent to reach their father's homeland.[36] However, Argus is not to be confused with the other Argus, son of Arestor or Polybus, constructor and eponym of the ship Argo and member of the crew from the beginning.[37]
Cytissorus 1
Melas 1
Phrontis 1
Autolycus 3 Thessaly sons of Deimachus
Demoleon or Deileon 3
Phlogius 3
Phronius 1
Medea 5 Colchis daughter of Aeetes; joined when the Fleece was recovered

In Pindar's Pythian Odes, the following heroes are either named or implied as part of the Argonauts: Jason, Heracles, Castor, Polydeuces, Euphemus, Periclymenus, Echion, Erytus, Orpheus, Zetes, Calais and Mopsus.

Several more names are discoverable from other sources:

The journey

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Escape of the Argonauts from Colchis (c. 1500–1530), painting by Lorenzo Costa

Jason, along with his other 49 crew-mates, sailed off from Iolcus to Colchis to fetch the golden fleece.

Women of Lemnos

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The Argonauts first stopped at Lemnos where they learned that all the males had been murdered. The reason of which was as follows: for several years, the women did not honor and make offerings to Aphrodite and because of her anger, she visited them with a noisome smell. Therefore, their spouses took captive women from the neighboring country of Thrace and bedded with them. Dishonored, all the Lemnian women, except Hypsipyle, were instigated by the same goddess in conspiring to kill their fathers and husbands. They then deposed King Thoas, who should have died along with the whole tribe of men, but was secretly spared by his daughter Hypsipyle. She put Thoas on board a ship which a storm carried to the island of Taurica.

In the meantime, the Argonauts sailing along, the guardian of the harbour Iphinoe saw them and announced their coming to Hypsipyle, the new queen. Polyxo who by virtue of her middle age, gave advice that she should put them under obligation to the gods of hospitality and invite them to a friendly reception. Hypsipyle fell in love with their captain Jason. They had sons, Euneus and Nebrophonus or Deipylus. The other Argonauts consorted with the Lemnian women, and their descendants were called Minyans, since some among them had previously emigrated from Minyan Orchomenus to Iolcus. (Later, these Minyans were driven out from the island and came to Lacedaemon). The Lemnian women gave the names of the Argonauts to the children they had conceived by them. Delayed many days there, they were chided by Hercules and departed.[41]

But later, when the other women learned that Hypsipyle had spared her father, they tried to kill her. She fled from them, but pirates captured and took her to Thebes where they sold her as a slave to King Lycus. (Hypsipyle reappeared years later, when the Argives marching against Thebes learned from her the way to a spring in Nemea, where she served as nurse to King Lycurgus' son Opheltes.) Her son Euneus later became king of Lemnos. In order to purify the island from blood guilt, he ordered that all Lemnian hearth-fires be put off for nine days and a new fire be brought on a ship from Apollo's altar in Delos.

Island of Cyzicus

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After Lemnos, the Argonauts made their second stop at Bear Mountain, an island of the Propontis shaped like a bear.[42] The locals, called the Doliones, were all descended from Poseidon. Their king Cyzicus, son of Eusorus, who had just gotten married, received the Argonauts with generous hospitality and decided to have a huge party with them. During that event, the king tried to tell Jason not to go to the eastern side of the island, but he got distracted by Heracles, and forgot to tell Jason.

When they had left the king and sailed a whole day, a storm that arose in the night brought them unaware to the same island. Cyzicus, thinking they were a Pelasgican army (for they were constantly harassed by these enemies) attacked them on the shore at night in mutual ignorance of each other. The Argonauts slew many, including Cyzicus, who was killed by Jason himself. On the next day, when they came near the shore and knew what they had done, the Argonauts mourned and cut off their hair. Jason gave Cyzicus a costly burial and handed over the kingdom to his sons.[43][44]

Lost comrades

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Hylas and the nymphs, Gallo-Roman mosaic (3rd century)

After the burial, the Argonauts sailed away and touched at Mysia, where they left behind Heracles and Polyphemus. Hylas, son of Thiodamas, had been sent to draw water and was ravished away by nymphs on account of his beauty. However, Polyphemus heard him cry out and gave chase, believing that he was being carried off by robbers. After informing Heracles, the ship put to sea while the two searched for Hylas. Polyphemus ended up founding the city Cius in Mysia, reigning as king while Heracles returned to Argos, though accounts differ regarding Heracles' story. Herodorus' version says that Heracles did not sail at all at that time, but was instead serving as a slave at the court of Omphale. Pherecydes' version says that he was left behind at Aphetae in Thessaly, the Argo having declared with human voice that she could not bear his weight. Nevertheless, Demaratus recorded that Heracles sailed to Colchis; for Dionysius even affirmed that he was the leader of the Argonauts.[45]

Land of the Bebryces

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From Mysia, they departed to the land of the Bebryces which was ruled by King Amycus, son of Poseidon and Melie, a Bithynian nymph. Being a doughty man, he compelled the strangers who came to his kingdom to contend with him in boxing and slew the vanquished. When he challenged the best man of the crew to a boxing match, Pollux fought against him and slew him with a blow on the elbow. When the Bebryces made a rush at him, the chiefs snatched up their arms and put them to flight with great slaughter.[46]

Drawing from an Etruscan cista (340–330 BC) depicting the arrival of the Argonauts in the land of the Bebryces, with Pollux training at a punching bag (center) and leading to the punishment of Amycus (left); the bit of wing at top left shows how the scene would align continuously with the winged figure at right on the surface of the circular vessel

Phineus and the Harpies

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The Persecution of the Harpies (1636/1637) by Rubens

Thence, they put to sea and came to land at Salmydessus in Thrace, where Phineus dwelt. The latter was said to be the son of Agenor or of Poseidon, and a seer who was bestowed by Apollo with the gift of prophecy. Phineus had lost the sight of both eyes because of the following reasons, (1) blinded by Zeus because he revealed the deliberations of the gods and foretold the future to men, (2) by Boreas and the Argonauts because he blinded his own two sons by Cleopatra at the instigation of their stepmother; or (3) by Poseidon, because he revealed to the children of Phrixus how they could sail from Colchis to Greece. Zeus then set over him the Harpies, who are called the hounds of Zeus. These were winged female creatures, and when a table was laid for Phineus, they flew down from the sky and snatched up most of the victuals from his lips, and what little they left stank so that nobody could touch it.

Fragments of an ivory relief (570 BC) depicting the Harpies and a male figure, likely an Argonaut (Archaeological Museum of Delphi)

When the Argonauts would have consulted him about the voyage, he said that he would advise them about it if they would free him from the punishment. So the Argonauts laid a table of viands beside him, and the Harpies with a shriek suddenly pounced down and snatched away the food. When Zetes and Calais, the sons of Boreas, saw that, they drew their swords and, having wings on head and feet, pursued them through the air. Now it was fated that the Harpies should perish by the sons of Boreas, and that the sons of Boreas should die when they could not catch up a fugitive. So the Harpies were pursued and one of them fell into the river Tigres in Peloponnese, the river that is now called Harpys after her; some call her Nicothoe, but others Aellopus. But the other, named Ocypete or, according to others, Ocythoe (but Hesiod calls her Ocypode) fled by the Propontis till she came to the Echinadian Islands, which are now called Strophades after her; for when she came to them she turned (estraphe) and being at the shore fell for very weariness with her pursuer. But Apollonius in the Argonautica says that the Harpies were pursued to the Strophades Islands and suffered no harm, having sworn an oath that they would wrong Phineus no more. Eventually, the Argonauts freed Phineus from the punishment.[47]

The clashing rocks

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A rock formation off the coast of Istanbul thought to have inspired the Symplegades myth

Being rid of the Harpies, Phineus revealed to the Argonauts the course of their voyage, and advised them about the Symplegades. These were huge rocky cliffs, which, dashed together by the force of the winds, closed the sea passage. Thick was the mist that swept over them, and loud the crash, and it was impossible for even the birds to pass between them. So he told them to let fly a dove between the rocks, and, if they saw it pass safe through, to thread the narrows with an easy mind, but if they saw it perish, then not to force a passage. When they heard that, they put to sea, and on nearing the rocks let fly a dove from the prow, and as she flew the clash of the rocks nipped off the tip of her tail. So, waiting till the rocks had recoiled, with hard rowing and the help of Hera, they passed through, the extremity of the ship's ornamented prop being shorn away right round. Henceforth the Clashing Rocks stood still; for it was fated that, so soon as a ship had made the passage, they should come to rest completely.[48]

Lycus

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When the Argonauts entered the sea called Euxine through the Cyanean Cliffs (i.e. Clashing Rocks of the Symplegades), they arrived among the Mariandynians. There King Lycus received them kindly, grateful because they had killed Amycus, who had often attacked him. While the Argonauts were staying with Lycus and went out to gather straw, the seer Idmon, son of Apollo, was wounded by a wild boar and died. Also, on that island Tiphys died, and Ancaeus undertook to steer the ship.[49]

Island of Dia

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By the will of Hera they were borne to the island of Dia. There the Stymphalian Birds were wounding them, using their feathers as arrows. They were not able to cope with the great numbers of birds. Following Phineus' advice they seized shields and spears, and dispersed the birds by the noise, after the manner of the Curetes.[50]

The Argonauts also found shipwrecked men on the island, naked and helpless—the sons of Phrixus and Chalciope—Argus, Phrontides, Melas, and Cylindrus. These told their misfortunes to Jason, how they had suffered shipwreck and been cast there when they were hastening to go to their grandfather Athamas, and Jason welcomed and aided them. And having sailed past the Thermodon and the Caucasus, they came to the river Phasis, which is in the Colchian land. The sons of Phrixus led Jason to land and bade the Argonauts to conceal the ship. They themselves went to their mother Chalciope, Medea's sister, and made known the kindness of Jason, and why they had come. Then Chalciope told them about Medea, and brought her with her sons to Jason. When she saw Jason, Medea recognized him as the one she had loved deeply in dreams by Hera's urging, and promised him everything. They brought him to the temple.[51]

Aeëtes

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An oracle told Aeëtes, son of Helios, that he would keep his kingdom as long as the fleece which Phrixus had dedicated remained at the shrine of Ares. When the ship was brought into port, Jason repaired to Aeëtes, and setting forth the charge laid on him by Pelias invited him to give him the fleece. The other promised to give it if single-handed he yoked with adamant the brazen-footed bulls. These were two wild bulls of enormous size that he had got as a gift of Hephaestus; they had brazen feet and puffed flames from their mouths and nostrils. These creatures Aeëtes ordered him to yoke and plow, and to sow from a helmet the dragon's teeth; for he had got from Athena half of the dragon's teeth which Cadmus sowed in Thebes. These tribe of armed men should arise and slay each other. While Jason puzzled how he could yoke the bulls, Hera wished to save him because once when she had come to a river and wished to test the minds of men, she assumed an old woman's form, and asked to be carried across. He had carried her across when others who had passed over despised her. And so, since she knew that Jason could not perform the commands without help of Medea, she asked Aphrodite to inspire Medea, daughter of Aeëtes and the Oceanid Idyia, with love.

At Aphrodite's instigation, the witch conceived a passion for the man. Fearing that Jason might be destroyed by the bulls, she, keeping the thing from her father, promised to help him yoke the bulls and deliver the fleece to him. Medea also asked the hero to swear to have her become his wife and take her with him on the voyage to Greece. When Jason swore to do so, she aided him to be freed from all danger, for she gave him a drug with which she bade him anoint his shield, spear, and body when he was about to yoke the bulls; for she said that, anointed with it, for a single day he could be harmed neither by fire nor by iron. She signified to him that when the teeth were sown, armed men would spring up from the ground against him; and when he saw a knot of them he was to throw stones into their midst from a distance. When the men fought each other about that, he was taken to kill them. On hearing that, Jason anointed himself with the drug. He arrived to the grove of the temple and sought the bulls. And, even though they charged him with a flame of fire, he managed to yoke them. Then, when he had sown the teeth, armed men rose from the ground; and where he saw several together, he pelted them unseen with stones, and when they fought each other, he drew near and slew them. However, though the bulls were yoked, Aeëtes did not give Jason the fleece for he wished to burn down the Argo and kill the crew. But before he could do so, Medea brought Jason by night to the shrine. Having lulled the dragon that guarded it to sleep with her drugs, she possessed herself of the fleece. In Jason's company, she came to the Argo, and the Argonauts put to sea by night to set off to their country.[52]

Apsyrtus

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Medea was attended by her brother Apsyrtus when they escaped from Colchis. When he discovered the daring deeds done by Medea, he started off in pursuit of the ship. Medea noticed her brother's ship and murdered him. Then, she cut his body limb from limb and threw the pieces into the deep. Gathering his child's limbs, Aeëtes fell behind in the pursuit; wherefore he turned back, and, having buried the rescued limbs of his child, he called the place Tomi. He sent out many of the Colchians to search for the Argo, threatening that if they did not bring Medea to him, they should suffer the punishment due to her; so they separated and pursued the search in diverse places. When the Argonauts were already sailing past the Eridanus river, Zeus, in his anger at the murder of Apsyrtus, sent a furious storm upon them which drove them out of their course. And, as they were sailing past the Apsyrtides Islands, the ship spoke, saying that the wrath of Zeus would not cease unless they journeyed to Ausonia and were purified by Circe for the murder of Apsyrtus. So when they had sailed past the Ligurian and Celtic nations and had voyaged through the Sardinian Sea, they skirted Tyrrhenia and came to Aeaea, where they supplicated Circe and were purified.

Sirens

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As the Argonauts sailed past the Sirens, Orpheus restrained them by chanting a counter-melody. Butes alone swam off to the Sirens, but Aphrodite carried him away and settled him in Lilybaion. After the Sirens, the ship encountered Charybdis and Scylla and the Wandering Rocks, above which a great flame and smoke were seen rising. Thetis with the Nereids steered the ship safely through them at the summons of Hera.

Phaeacians

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Conjectural map (1598) of the Argonauts' voyage by the Flemish cartographer Ortelius

Having passed by the Island of Thrinacia, where are the kine of the Sun, they came to Corcyra, the island of the Phaeacians, of which Alcinous was king. But when the Colchians could not find the ship, some of them settled at the Ceraunian mountains, and some journeyed to Illyria and colonized the Apsyrtides Islands. But some came to the Phaeacians, and finding the Argo there, they demanded of Alcinous that he should give up Medea. He answered, that if she already knew Jason, he would give her to him, but that if she were still a maid he would send her away to her father. However, Arete, wife of Alcinous, anticipated matters by marrying Medea to Jason.

In some accounts, however, Absyrtus with armed guards was sent in pursuit of the Argo by his father Aeëtes. When the latter had caught up with her in the Adriatic Sea in Histria at King Alcinous' court, and would fight for her, Alcinous intervened to prevent their fighting. They took him as arbiter, and he put them off till the next day. When he seemed depressed and Arete, his wife, asked him the cause of his sadness, he said he had been made arbiter by two different states, to judge between Colchians and Argives. When Arete asked him what judgment he would give, Alcinous replied that if Medea were a virgin, he would give her to her father, but if not, to her husband. When Arete heard this from her husband, she sent word to Jason, and he lay with Medea by night in a cave. Then next day when they came to court, and Medea was found to be a wife she was given to her husband. Nevertheless, when they had left, Absyrtus, fearing his father's commands, pursued them to the island of Athena. When Jason was sacrificing there to Athena, and Absyrtus came upon him, he was killed by Jason. Medea gave him burial, and they departed. The Colchians who had come with Absyrtus, fearing Aeëtes, settled down among the Phaeacians and founded a town which from Absyrtus' name they called Absoros. Now this island is located in Histria, opposite Pola.[53]

Sailing by night, the Argonauts encountered a violent storm, and Apollo, taking his stand on the Melantian ridges, flashed lightning down, shooting a shaft into the sea. Then they perceived an island close at hand, and anchoring there they named it Anaphe, because it had loomed up (anaphanenai) unexpectedly. So they founded an altar of Radiant Apollo, and having offered sacrifice they betook them to feasting; and twelve handmaids, whom Arete had given to Medea, jested merrily with the chiefs; whence it is still customary for the women to jest at the sacrifice.

Talos

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Pulling the plug on Talos as Medea stands by with her magic box (Attic red-figure column-krater, 450-400 BC)

Putting to sea from there, they were hindered from touching at Crete by Talos. Some say that he was a man of the Brazen Race, others that he was given to Minos by Hephaestus; he was a brazen man, but some say that he was a bull. He had a single vein extending from his neck to his ankles, and a bronze nail was rammed home at the end of the vein. This Talos kept guard, running round the island thrice every day; wherefore, when he saw the Argo standing inshore, he pelted it as usual with stones. His death was brought about by the wiles of Medea, whether, as some say, she drove him mad by drugs, or, as others say, she promised to make him immortal and then drew out the nail, so that all the ichor gushed out and he died. But some say that Poeas shot him dead in the ankle.

Homecoming

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After tarrying a single night there, they put in to Aigina to draw water, and a contest arose among them concerning the drawing of the water. Thence they sailed betwixt Euboea and Locris and came to Iolcus, having completed the whole voyage in four months.

Alternative stories for the returned route

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Sozomen wrote that when the Argonauts left from the Aeëtes, they returned from a different route, crossed the sea of Scythia, sailed through some of the rivers there, and when they were near the shores of Italy, they built a city in order to stay at the winter, which they called Emona (Ancient Greek: Ἤμονα), part of modern-day Ljubljana in Slovenia. At summer, with the assistance of the locals, they dragged the Argo to the Aquilis river (Ancient Greek: Ἄκυλιν ποταμὸν), which falls into the Eridanus. The Eridanus itself falls into the Adriatic Sea.[54]

Zosimus wrote that after they left from the Aeëtes, they arrived at the mouth of the Ister river which it discharges itself into the Black Sea and they went up that river against the stream, by the help of oars and convenient gales of wind. After they managed to do it, they built the city of Emona as a memorial of their arrival there. Afterwards placing the Argo, on machines they drew it as far as the sea-side and from there they went at the Thessalian shore.[55]

Pliny the Elder wrote that some writers claim that the Argo came down some river into the Adriatic Sea, not far from Tergeste but that river is now unknown. While other writers say that the ship was carried across the Alps on men's shoulders, having passed along the Ister river, then along the Savus river, and then to Nauportus which is lying between the Emona and the Alps.[56]

Legacy

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The Porto Ferraio on the island of Elba, was known in ancient times as the portus Argous (Ἀργῶος λιμήν), because it was believed that the Argonauts landed there on their return voyage, while sailing in quest of Circe.[57]

See also

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Notes

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia
The Argonauts were a legendary band of approximately fifty heroes in ancient Greek mythology who accompanied the prince Jason on his quest to retrieve the Golden Fleece—a magical ram's fleece guarded in the distant kingdom of Colchis—from King Aeëtes, as a means to reclaim his rightful throne in Iolcus, Thessaly.[1] Named after their ship, the Argo, which was constructed by the shipwright Argus with divine assistance from Athena, the expedition set sail from Pagasae around the generation preceding the Trojan War, embodying themes of heroic exploration, divine intervention, and perilous adventure across the Black Sea and beyond.[2][1] The crew assembled by Jason represented an elite gathering of Greek heroes from regions including Thessaly, central Greece, and the Peloponnese, with prominent members such as Heracles (Hercules), the musician Orpheus, the twin brothers Castor and Polydeuces (Pollux), the brothers Telamon and Peleus (father of Achilles), and the winged sons of Boreas, Zetes and Calais.[1][2] The voyage featured iconic challenges, including the seductive Lemnian women who had slain their men, the hospitable yet tragic Doliones, the prophetic blind seer Phineus tormented by the Harpies (whom Zetes and Calais rescued), navigation through the Symplegades (Clashing Rocks), and alliances forged with the sorceress Medea, daughter of Aeëtes, who aided Jason in taming fire-breathing bulls, sowing dragon's teeth to raise armed warriors, and stealing the fleece from a sleepless dragon.[2] The return journey involved further trials, such as Medea's murder of her brother Apsyrtus to delay pursuit and a purification rite by the goddess Circe, Jason's aunt.[2] The myth's primary literary sources include Pindar's Fourth Pythian Ode (c. 462 BCE), which provides a concise heroic narrative emphasizing Jason's destiny and Medea's role; the Hellenistic epic Argonautica by Apollonius Rhodius (3rd century BCE), a detailed four-book poem expanding on the expedition's adventures, psychology, and geography; and the mythological compendium Bibliotheca (Library) of Apollodorus (1st or 2nd century CE), drawing from earlier accounts like those of Pherecydes of Athens (5th century BCE) to outline the quest's structure and key events.[1] Variations exist across these texts in the roster of Argonauts, the sequence of encounters, and the emphasis on individual heroes, reflecting the saga's evolution from oral traditions possibly rooted in Bronze Age explorations to a cornerstone of classical Greek epic poetry.[1][2]

Mythical Background

The Golden Fleece

In Greek mythology, the Golden Fleece derives from the wondrous ram Chrysomallos, a divine creature with golden wool crafted by Hermes and sent to aid Phrixus, son of Athamas, and his sister Helle in escaping the murderous schemes of their stepmother Ino.[3] Ino, driven by ambition to secure the throne for her own sons, had tricked Athamas into believing a famine demanded the sacrifice of Phrixus and Helle, prompting the gods' intervention through Nephele, their mother, who provided the ram.[3] The siblings mounted the flying ram, which carried them eastward over the sea; Helle, overcome by dizziness, slipped into the waters below, which were thereafter named the Hellespont in her honor, while Phrixus safely reached the kingdom of Colchis.[3] Upon arriving in Colchis, Phrixus was hospitably received by King Aeetes, who purified him from his ordeal and arranged his marriage to Chalciope, Aeetes' daughter.[3] In gratitude, Phrixus sacrificed the ram to Zeus Phuxios, the protector of fugitives, at the ram's own behest, and presented its golden fleece to Aeetes.[3] Aeetes then dedicated the fleece to Ares and suspended it from the branches of an oak tree in a sacred, inviolable grove near his palace, where it was vigilantly guarded by a massive, sleepless serpent descended from the earth-goddess Ge.[3] Colchis, the eastern realm at the edge of the known world corresponding to the western part of modern Georgia, was ruled by Aeetes, son of Helios the sun god and the Oceanid Perseis, underscoring the region's mythical aura of solar and divine prestige.[4] The Golden Fleece held profound symbolic weight, embodying kingship, divine favor from Zeus, and themes of purification within the Argonautic narrative.[5] As a radiant artifact of celestial origin, it signified legitimate royal authority and the gods' endorsement of rightful rule, directly linking to the Colchian dynasty through Aeetes, whose possession of it affirmed his sovereignty.[5] Its role in Phrixus's salvation further imbued it with purifying connotations, representing deliverance from ritual impurity and unjust peril, much like the ram's fleece had shielded the innocent from sacrificial doom.[6] The fleece's retrieval became central to Jason's quest through an oracle's prophecy foretold to Pelias, the usurping king of Iolcus and Jason's uncle.[7] Consulting the oracle—commonly identified as that of Delphi—Pelias received a dire warning: a man emerging from the people wearing but one sandal would bring about his downfall.[8] When Jason appeared at Pelias's court in precisely this manner, having lost a sandal while crossing the Anaurus River, Pelias, fearing the prophecy's fulfillment, imposed the seemingly fatal task of fetching the Golden Fleece from Colchis as a pretext to eliminate his rival.[7][8] In some traditions, the centaur Chiron, Jason's foster father, had also foreseen elements of this destiny, reinforcing the fleece as the pivotal object of divine testing and heroic validation.[8]

Assembly of the Argonauts

Jason, the son of Aeson and rightful heir to the throne of Iolcus in Thessaly, was a descendant of Aeolus through his father's lineage.[9] Fearing for his life after his half-brother Pelias usurped the throne, Aeson concealed the infant Jason, who was subsequently raised in seclusion by the centaur Chiron on Mount Pelion.[9] Upon reaching adulthood, Jason returned to Iolcus, arriving at a public sacrifice with only one sandal after losing the other while aiding a disguised Hera.[7] An oracle had previously warned Pelias to beware a man wearing a single sandal, prompting the king to impose upon Jason the seemingly impossible quest to retrieve the Golden Fleece from Colchis as a means to eliminate the threat to his rule.[7] To undertake the expedition, Jason oversaw the construction of the Argo, a vessel built by the skilled craftsman Argus under the divine guidance of Athena.[10] The ship, notable as one of the earliest large vessels in Greek myth with fifty oars to accommodate its crew, incorporated a prophetic beam from the sacred oak of Dodona at its prow, endowing it with the ability to provide oracular advice during the journey.[7] This construction process, framed as a collaborative endeavor blending human craftsmanship and divine intervention, underscored the expedition's heroic and sacred dimensions.[10] Jason then summoned a renowned assembly of heroes from across Greece, forming a crew of approximately fifty Argonauts, each bringing specialized skills essential for the perilous voyage.[7] Among them were Heracles, whose unparalleled strength made him indispensable for physical trials; Orpheus, the Thracian musician whose lyre could soothe savage beasts and calm tempests; the twins Castor and Pollux, expert boxers and warriors; and, in some accounts but not Apollonius's, Atalanta, the swift huntress renowned for her prowess in archery and combat.[7] Other notable members included Tiphys as helmsman for his navigational expertise and the sons of prominent figures like Boreas, contributing to a diverse array of martial, seafaring, and intellectual talents that established the group's legendary status.[11] This selective recruitment highlighted the quest's prestige, drawing the era's greatest heroes to support Jason's claim.[7] The Argonauts departed from the harbor of Pagasae amid rituals to ensure divine favor, including sacrifices to Apollo and the interpretation of favorable omens from the ship's prophetic prow.[7] With Tiphys at the helm and the crew manning the oars in unison, the Argo set sail, marking the formal commencement of the expedition and symbolizing the unity of Greece's heroic elite.[7]

Outward Voyage

Encounters in the Aegean

After departing from Iolcus, the Argonauts navigated through the Aegean Sea, facing initial challenges from shifting winds as they passed the rugged coastline of Chalcidice and the prominent Mount Athos, whose towering heights and treacherous gales tested their seamanship before reaching the island of Lemnos.[7] Lemnos, at the time, was inhabited solely by women who had slain their husbands and fathers a year earlier in a fit of jealousy incited by Aphrodite's wrath; the men had taken Thracian concubines, neglecting their Lemnian wives, leading to a massacre that left the island without adult males.[7] Hypsipyle, daughter of the king Thoas—whom she had secretly spared and set adrift—ruled as queen and concealed the truth from the arriving heroes, welcoming them as potential allies against feared Thracian reprisals.[7] Hypsipyle invited Jason to her palace, where she proposed a union to bolster Lemnos's population and security, offering hospitality and gifts including a finely woven robe as a token of their alliance. The crew, influenced by Aphrodite, mingled freely with the women, resting and resupplying with ample provisions of food, wine, and livestock for several days, which allowed the Lemnian women—isolated and burdened by their society's all-female structure—to experience companionship and the prospect of repopulation.[7] This interlude highlighted the gender dynamics of the island, where the women's survival depended on such transient alliances, transforming a site of past violence into one of temporary harmony and renewal.[7] However, Heracles, impatient with the delay, urged the group to depart, emphasizing their quest's urgency over prolonged respite.[7] From Lemnos, the Argonauts sailed northward to the island of Samothrace, where a select number of the crew voluntarily underwent initiation into the sacred mysteries of the Cabeiri gods, a ritual believed to grant divine protection for their perilous journey ahead.[7] These secretive rites, conducted in reverence, involved vows and ceremonies that the poet describes as "gentle" and unutterable, fostering a sense of spiritual safeguarding among participants without obligation for the entire expedition.[7] The visit underscored the voyage's blend of human endeavor and reliance on mystical aid, providing a brief pause for reflection before pressing toward the Hellespont.[7] As recounted in later traditions, Jason and Hypsipyle's union resulted in the birth of twin sons, Euneus and Nebrophonos (also known as Deipylus), who later played roles in Greek legends, further illustrating the enduring social ties forged during the Argonauts' Aegean encounters.[12]

Trials in the Propontis

In the Propontis, the Argonauts encountered escalating dangers that tested their heroism through unintended violence and irreplaceable losses. After departing the Aegean, they reached the island of Cyzicus, where King Cyzicus and his Doliones welcomed them with hospitality, providing supplies and guidance. However, a fierce storm forced the Argo to return to the island under cover of night, leading the Doliones to mistake the Argonauts for invading pirates and launch an attack. In the chaotic battle that followed, the Argonauts fought back in self-defense, and Jason slew Cyzicus himself with a spear to the chest, shattering his breastbone.[7] Dawn brought horror as the error was revealed, with both sides recognizing their shared grief over the friendly king's death. The Argonauts and Doliones mourned for three full days, tearing their hair and performing elaborate funeral rites, including pacing around Cyzicus's tomb in full armor to honor his warrior spirit. To commemorate him further, Jason organized funeral games featuring athletic contests among the crew, such as races and wrestling, which helped restore some semblance of unity amid the tragedy. Cyzicus's widow, Cleite, overcome by sorrow, drowned herself in a nearby spring, adding to the somber atmosphere.[7] Pressing onward to Mysia, the expedition suffered its first profound personal loss when Hylas, the young companion of Heracles, ventured alone to the Pegae spring to fetch water. There, enamored nymphs seized him, pulling him into the depths where he drowned, claimed as a husband by the goddess-nymph. Heracles, upon discovering his absence, flew into a rage and grief, abandoning the ship to search the woods tirelessly with Polyphemus, who blew his conch to summon him in vain. Despite their reluctance, the crew, urged by Tiphys, raised anchor at dawn and sailed without them, prioritizing the quest's urgency over waiting indefinitely. This departure marked a turning point, as Heracles's immense strength was lost to the voyage, leaving the Argonauts to confront future perils with a diminished force.[7] Further along the Propontis coast, at the land of the Bebryces, the Argonauts faced another violent confrontation when King Amycus, a brutish son of Poseidon known for ambushing visitors, demanded Polydeuces box him to the death as a condition for safe passage—a custom by which he had slain many strangers. Polydeuces accepted the challenge, enduring Amycus's powerful blows before countering with precise strikes, ultimately breaking the bones around Amycus's ear and felling him fatally to his knees. The enraged Bebrycians then attacked the ship, but the Argonauts repelled them decisively, slaying several in defense and escaping with their lives intact. This victory showcased Polydeuces's skill but underscored the relentless hostility of the region.[3] The trials compounded with the deaths of key comrades, amplifying the emotional strain on the crew. Idmon, the prophetic seer, despite foreknowing his fate, was gored to death by a massive white-tusked boar while hunting near a river in the land of the Mariandyni; the beast charged, severing his thigh's sinews and bone, though the Argonauts later avenged him by killing the animal. Soon after, Tiphys, the skilled helmsman who had guided them expertly thus far, succumbed to a sudden illness, dying far from his home in the Siphaean land. In response, Ancaeus, son of Lycurgus and experienced in seamanship, took over as helmsman, bolstering their resolve to continue. Heracles's lingering grief over Hylas echoed in the collective mourning, yet the Argonauts' determination hardened, transforming these sacrifices into fuel for their heroic perseverance through the Propontis's unforgiving waters.[3]

Guidance from Phineus

Upon reaching the Thracian coast after their trials in the Propontis, the Argonauts encountered Phineus, a blind seer and son of Agenor, who had been granted prophetic sight by Apollo but was punished by Zeus for revealing too much of the divine will.[3] Cursed with blindness, premature old age, and relentless torment, Phineus subsisted in misery as the Harpies—swift, winged monsters sent by the gods—swooped down daily to snatch away his food and befoul the remnants with an unbearable stench, preventing him from eating.[3] Forewarned by prophecy that the Argonauts would deliver him, Phineus awaited their arrival, recognizing Jason's crew as his destined rescuers.[3] The Harpies, depicted as bird-like women with human faces and ravenous appetites, embodied storm winds and divine retribution in Greek mythology.[13] As they descended upon Phineus during the Argonauts' visit, Zetes and Calais—the winged sons of Boreas known as the Boreads—sprang into action, pursuing the creatures with drawn swords across the skies toward the Strophades Islands.[3] The goddess Iris intervened on behalf of the Harpies, swearing an oath by the Styx that they would never again torment Phineus, prompting the Boreads to halt their chase with the promise of no further harm to the monsters, an act that underscored the Argonauts' restraint.[3] In gratitude, Phineus shared his prophetic knowledge, detailing the perilous route ahead: after passing the Mariandyni and other Black Sea peoples, the Argonauts would reach the Symplegades—clashing rocks that destroyed all vessels—and then proceed to Colchis, where the Golden Fleece lay guarded in Ares' sacred grove.[3] He advised testing the rocks' passage by releasing a dove, instructing the crew to row through immediately after it safely navigated the gap, as the rocks would then cease clashing due to divine decree.[3] This guidance proved crucial, highlighting themes of piety and moral forbearance; unlike their earlier violent encounters, the Argonauts' merciful intervention honored divine limits, earning Zeus's favor and contrasting Phineus's own hubris-born suffering.[3]

Passage through the Symplegades

The Symplegades, also known as the Cyanean Rocks, were a pair of massive, floating cliffs positioned at the entrance to the Bosporus strait, where they constantly clashed together under the force of winds, creating a deadly barrier that crushed any ships attempting to pass and generated roaring waves and mist that obscured the sea passage.[12] According to the prophecy of Phineus, these rocks would become fixed in place after the first successful passage by a vessel, marking the end of their perilous motion.[14] Guided by Phineus's advice, the Argonauts tested the passage by releasing a dove from the prow of the Argo; as the bird flew between the rocks, they clashed and nipped off the tip of its tail feathers, but it escaped, confirming that a swift transit was possible if timed precisely with the rocks' separation.[12] The crew then rowed with utmost vigor, invoking divine aid, while Athena intervened directly by thrusting back one of the rocks with her left hand and guiding the ship through with her right, ensuring the Argo's safe emergence into the Black Sea despite the rocks shearing off the extreme end of the ship's stern-ornament as they collided behind it.[14] This detached splinter from the Argo remained embedded as a permanent marker amid the now-immobile Symplegades. In the aftermath, the rocks rooted themselves fast forever, fulfilling the oracle's decree and opening the Pontus Euxinus (Black Sea) for future navigation.[14] The Argonauts, relieved by their triumph, left their anchor at a site near Byzantium (modern Istanbul), commemorating the event before proceeding toward Colchis.[15]

Arrival in Colchis

Upon reaching the mouth of the Phasis River after navigating the perilous Symplegades, the Argonauts concealed the Argo in a reedy backwater to avoid detection, aided by a mist conjured by Hera.[16] They then rowed upstream toward the Colchian capital, a vast plain dotted with willows and osiers, where the air carried the somber sight of corpses (of men) suspended from trees—a Colchian custom of exposure rather than burial or cremation, while women are buried in the earth.[16] This practice starkly contrasted with Greek heroic traditions of honorable funeral rites, underscoring the foreign and ominous nature of the land.[16] The heroes disembarked and approached King Aeëtes' opulent palace, a structure of polished cedar columns and bronze thresholds, surrounded by gardens and fountains flowing with milk, wine, oil, and water—symbols of the king's divine lineage as son of Helios, the sun god.[16] Accompanied by Phrixus' sons, Telamon, and Augeias, Jason entered the court and received an initial lavish welcome, with Aeëtes seated on a golden throne amid his family: his wife Idyia, an Oceanid daughter of Tethys and Oceanus, and their young son Apsyrtus.[16] Their daughter Medea, a priestess of Hecate, was present as a figure of emerging significance in the royal household, though her deeper involvement lay ahead.[16] Jason formally petitioned Aeëtes for the Golden Fleece, emphasizing ties of kinship through Phrixus and offering alliance between Iolcus and Colchis.[16] The king, however, grew suspicious of the Greeks' motives, his hospitable demeanor shifting to wary hostility as he probed their intentions and hinted at underlying treachery within his own realm.[16] In variants like Apollodorus' account, the arrival is more succinct, with the Argonauts sailing directly up the Phasis to meet Aeëtes and make the request without elaborate court descriptions.[12] Pindar's Pythian 4 similarly notes a brief landing in Aeëtes' domain before negotiations, framing it within a prophetic narrative from Medea.[17] These elements set the stage for Aeëtes' subsequent demands, reflecting Colchian wariness toward outsiders amid their solar-cult heritage and ritual practices like human sacrifice in honor of Ares.[16]

Quest in Colchis

Challenges from Aeëtes

Upon arriving in Colchis, Jason petitioned King Aeëtes for the Golden Fleece, but the ruler, suspecting the Argonauts' true intent was to usurp his throne rather than merely retrieve the artifact, imposed a series of grueling tasks designed to ensure their failure.[16] Aeëtes first required Jason to yoke a pair of fire-breathing bulls with hooves of bronze that grazed on the plain of Ares, harnessing their ferocity to plow the unyielding field in a single day, covering four acres up to the boundary.[16] This feat demanded immense physical strength to subdue the beasts and endurance to withstand their flames, symbolizing a test of heroic might akin to the labors of other Greek champions.[18] The second phase of the trial involved sowing the furrows not with ordinary seed but with the teeth of a serpent, which would sprout into fully armed earthborn warriors known as the Sparti, or "sown men," emerging fully grown and hostile.[16] Jason would then need to defeat these warriors in combat as they surged against him from all sides, a challenge that tested not only martial prowess but also strategic cunning to overcome an overwhelming force born from the earth itself.[16] These teeth originated from the dragon slain by Cadmus during the founding of Thebes; according to some traditions, such as in the Bibliotheca, Athena divided them between Cadmus and Aeëtes, linking the Colchian trial to broader Greek myths of civilization's violent origins and the establishment of kingship through conquest and ingenuity.[16][19][20] Collectively, the tasks embodied trials of strength in taming the bulls, cunning in navigating the warriors' assault, and rightful kingship, as success would affirm Jason's legitimacy to claim the Fleece, a symbol of royal authority.[18] Despite publicly framing the contests as a fair test of worthiness, Aeëtes harbored ulterior motives, vowing to renege on his promise even if Jason prevailed; he plotted to burn the Argo and slaughter its crew, viewing the foreigners as invaders intent on seizing his scepter and power.[16] This duplicity underscored Aeëtes' role as a tragic antagonist, driven by paranoia and a desire to safeguard his realm, refusing to honor the agreement and ensuring the Fleece remained beyond the Argonauts' grasp through treachery if brute force failed.[20]

Acquisition of the Fleece

In the account of Apollonius Rhodius in the Argonautica, Medea's pivotal role in acquiring the Golden Fleece begins with her enchantment, orchestrated by Hera and Eros at Hera's behest to aid Jason. Eros, acting on Hera's command, shoots Medea with a love-inducing arrow, causing her to fall deeply in love with Jason despite her initial reluctance and fear of betraying her father Aeëtes. This divine intervention compels Medea to meet Jason secretly in Hecate's temple, where she agrees to provide him with a protective ointment derived from the blood of Prometheus, mixed with other herbs, to shield him from the fire-breathing bulls and the weapons of the earthborn warriors. The ointment renders the body impervious to flames and iron, allowing Jason to complete Aeëtes' impossible tasks unharmed.[16] With Medea's guidance, Jason executes the tasks the following day on the Plain of Ares in Colchis. He first yokes the pair of bronze-hoofed, fire-snorting bulls, harnessing their fury with the aid of the charmed ointment smeared on his body, hands, and shield; the bulls' flames lick harmlessly against him as he drives them to pull a bronze plow across four acres of unyielding earth. Once the field is furrowed, Jason sows the dragon's teeth as required, from which armed Spartoi—earthborn warriors—sprout fully formed and armed, charging at him with spears. Following Medea's instructions, Jason hurls a massive stone into their midst, inciting them to turn on each other in frenzied combat; he then slays the few survivors with his sword, thus fulfilling the trial by dusk. Aeëtes, enraged by Jason's success, refuses to surrender the Fleece that night, prompting Jason to plan its seizure under cover of darkness while standing guard near the sacred grove.[16] That same night, Medea leads Jason to the oak tree in the grove of Ares where the Golden Fleece hangs, guarded by a massive, sleepless serpent coiled around its trunk. To overcome the dragon, Medea employs her magical arts, sprinkling a potion of herbs and charms from a juniper branch over the serpent's eyes while chanting an incantation to the gods of sleep and the underworld, including Hecate; her song and drugs gradually lull the vigilant creature into a deep slumber, its hissing silenced and scales slackening. Seizing the moment, Jason grasps the shimmering Fleece—described as heavy, radiant like a thunderbolt, and alive with golden wool—and drapes it over his shoulder, its weight nearly overwhelming him as they flee the grove. Medea's betrayal is complete as she joins Jason in escaping to the Argo, abandoning her royal life and family to aid the Argonauts' departure from Colchis at dawn.[21] Earlier variants, such as Pindar's Pythian 4, present a similar but more concise narrative of Medea's assistance, attributing her love to Aphrodite alone, who uses a magical wryneck bird to inflame her passion and compel her to supply Jason with an anointing drug of olive oil and herbs for protection against the bulls' fire. In this version, Medea also enables Jason to slay the gray-eyed serpent outright and secure the Fleece with her direct help, emphasizing her role as a sorceress whose drugs and incantations ensure the quest's success without detailing the lulling ritual. These accounts underscore Medea's transformation from Aeëtes' loyal daughter to Jason's essential ally, her magic proving indispensable to overcoming the Fleece's supernatural guardians.[22]

Betrayal and Pursuit of Apsyrtus

Following the acquisition of the Golden Fleece, Apsyrtus, the brother of Medea and son of King Aeëtes, assembled a Colchian fleet to pursue the Argonauts and intercept the Argo as it attempted to escape down the Phasis River.[21] To thwart this pursuit, Medea devised a stratagem, sending a messenger to lure Apsyrtus to a parley on a deserted island at the river's mouth, near a temple of Artemis, under the pretense of negotiating her return and the Fleece's restitution.[21] Apsyrtus, trusting his sister's plea and arriving with only a small escort, was ambushed by Jason, who struck him down with a sword while Medea averted her gaze from the act.[21] In Apollonius Rhodius' account, Jason further mutilated Apsyrtus' corpse by severing his extremities in a ritualistic manner (maschalismos), possibly to invoke divine atonement or desecrate the body, before the pair fled back to the Argo.[21] Earlier traditions, however, depict Medea as the direct perpetrator: she slays her young brother aboard the Argo, dismembers his body, and scatters the limbs into the sea to compel the Colchian pursuers to halt and retrieve them for burial, thereby gaining crucial time for escape.[23] Other variants include Medea poisoning Apsyrtus during the parley or Jason stabbing him in a more straightforward confrontation, reflecting evolving emphases on treachery and familial betrayal across ancient sources.[24] The murder sowed moral discord among the Argonauts, as the crew became complicit in the kin-slaying, tainting their quest with guilt and invoking divine wrath from Zeus, who unleashed storms to punish the transgression.[21] Medea's act underscored her profound betrayal of family and homeland, driven by passion for Jason and ambition to join the Greek world, yet it highlighted the expedition's descent into violence beyond heroic valor.[24] Upon discovering Apsyrtus' body, the Colchians performed funeral rites, delaying their chase and causing the fleet to fracture into separate groups scouring divergent routes in search of the fugitives.[21] Some Colchians sailed westward through the Ionian Sea, settling in regions like Libya and the future sites of Circe's island; others veered north toward the Adriatic, establishing communities in Illyria and along the Thunder Mountains, with islands near the delta later named the Apsyrtides in his memory.[21] Meanwhile, the Argo evaded capture by navigating the Phasis River's northern branch into the Ister (Danube), where the crew dragged the vessel overland through marshy channels and portages to reach the open sea, exploiting the river system's connections to elude the fragmented Colchian forces.[21] This riverine pursuit marked the quest's violent climax in Colchis, shifting the narrative toward the return voyage's perils.[24]

Return Voyage

Trials in the Ionian Sea

Upon their return from Colchis, the Argonauts, burdened by the murder of Apsyrtus, sought purification at the island of Aeaea, home of the sorceress Circe, located off the Tyrrhenian coast near the Ionian Sea.[21] Circe, recognizing Medea as her niece through their shared descent from Helios, performed the necessary rites to cleanse Jason and Medea of bloodguilt, involving the sacrifice of a sow and libations to Zeus the Purifier.[21] Though moved by kinship, Circe discerned the couple's guilt in Apsyrtus's death and sternly advised them to flee, foretelling the dangers of their journey and emphasizing the inexpiable nature of kin-slaying.[21] This encounter served as a divine test of moral reckoning, underscoring the themes of familial betrayal and ritual atonement in the epic.[21] As the Argo ventured further into the Ionian Gulf, the crew faced the seductive peril of the Sirens on the island of Anthemoessa, mythical creatures whose enchanting songs promised knowledge and delight but led sailors to destruction.[21] The Sirens' melody began to ensnare the Argonauts, evoking visions of home and heroic glory, but Orpheus countered it by strumming his lyre with a superior harmony, drowning out their lure and allowing the ship to pass unscathed.[21] In this trial, only Butes the honey-eater succumbed fully, leaping overboard to pursue the song, only to be rescued by Aphrodite.[21] Some variant accounts note the Argonauts' evasion of nearby hazards like Scylla and Charybdis through divine guidance, avoiding the whirlpool's grasp.[21] This auditory challenge highlighted the power of art and music as countermeasures to supernatural temptation.[21] A storm then drove the Argo into the shallows of the Libyan Syrtes, where the ship became stranded for nine days and nights.[21] Guided by local nymphs, the crew lifted and carried the vessel overland across the desert for twelve days until they reached Lake Tritonis.[21] There, Triton, appearing as a youthful shepherd, aided them by providing a clod of earth as a navigational token and directing them to a safe outlet to the sea.[21] Parallel to these events, the Colchian pursuers, fragmented after Apsyrtus's death, attempted to track the Argo through the Adriatic and Ionian waters but were thwarted by divine intervention.[21] Hera, who had championed the Argonauts from the outset, unleashed terrifying lightnings to scatter the fleet, compelling many to abandon the chase and settle in foreign lands such as the Brygean Isles, Libya, and Illyria.[21] These dispersions marked the end of immediate pursuit, with remnants integrating into local populations and founding eponymous tribes.[21] Throughout these trials, Hera's protective influence persisted, enlisting the Nereids—led by Thetis—to guide the Argo past treacherous rocks and storms in the Ionian Sea, ensuring the heroes' progress toward home.[21] This ongoing divine patronage framed the Ionian ordeals as a series of interconnected tests affirming the quest's legitimacy.[21]

Crete and the Fall of Talos

As the Argonauts continued their return voyage, they approached the island of Crete, where they encountered its legendary guardian, Talos. Talos was depicted as a colossal bronze automaton crafted by the god Hephaestus, gifted by Zeus to Europa to protect the island after her arrival there.[21] This immense figure, often described as the last of a bronze race of men, patrolled Crete's shores three times daily, hurling massive rocks at approaching ships to prevent any landing.[21] His body was invulnerable to weapons, save for a single vulnerability: a vein carrying his divine ichor (the blood of the gods) that ran from his neck down to his ankle, sealed by a thin membrane.[21] As the Argo drew near, Talos prepared to repel the intruders by lifting boulders to crush the vessel, posing the last major threat to the crew's safe passage home.[14] Medea, recognizing the peril, intervened with her sorcerous knowledge to exploit Talos's weakness. She approached the giant under the cover of her enchantments, invoking chthonic spirits and casting spells that bewitched his eyes and clouded his mind.[21] Her magic caused Talos to stumble and graze the vein against a sharp rock while attempting to hurl a boulder.[21] The ichor gushed forth like molten bronze, draining his vital essence and causing the mighty guardian to collapse in agony, his bronze limbs clanging against the earth as life ebbed from him.[21] "So Talos, for all his frame of bronze, yielded the victory to the might of Medea the sorceress," marking the end of Crete's ancient sentinel and allowing the Argo to pass unhindered.[21] With the obstacle removed, the Argonauts sailed onward to Drepane, the island realm of the Phaeacians, where they received gracious hospitality from King Alcinous and Queen Arete.[21] The Phaeacians, renowned for their seafaring prowess and kindness to strangers, welcomed the weary heroes with feasts, gifts, and shelter in their prosperous city.[14] However, the arrival was complicated by the pursuing Colchian fleet, led by Aeëtes' surviving forces seeking to reclaim Medea. Arete, moved by Medea's pleas for protection, urged her husband to safeguard the sorceress from forced return.[21] Alcinous, upholding justice, convened a public judgment: if Medea remained a virgin, she would be sent back to her father; but if she had consummated her marriage to Jason, she would remain under Argonaut protection.[21] That very night, to affirm their union and secure her fate, Jason and Medea wed in a sacred cave on the island, solidifying Alcinous's decree in her favor and deterring the Colchians, who dispersed in defeat.[21] Refreshed and protected, the Argonauts departed Drepane under the Phaeacians' blessings, setting course for Greece. The prow of the Argo, fashioned from the prophetic oak of Dodona by Athena and capable of divine utterance throughout the voyage, now heralded their impending success, guiding them past remaining perils toward a triumphant homecoming.[14]

Homecoming to Iolcus

Upon their return to Iolcus after a perilous four-month voyage, the Argonauts presented the Golden Fleece to King Pelias, fulfilling Jason's imposed quest but finding the throne still withheld.[25] Pelias, who had anticipated their failure and already slain Jason's father Aeson and half-brother Promachus in a preemptive purge, refused to relinquish power despite the successful retrieval.[25] To secure Jason's rightful rule, Medea devised a cunning scheme, approaching Pelias's daughters with a demonstration of her magical prowess: she slaughtered an old ram, boiled its pieces in a cauldron with potent herbs, and restored it as a vigorous lamb, convincing them of her ability to rejuvenate their aging father.[25] Trusting her promise of eternal youth for Pelias, the daughters dismembered and boiled him in the same manner, only to discover too late that Medea withheld the incantation to revive him, resulting in his death.[25] Acastus, Pelias's son, rallied the people of Iolcus to bury his father honorably and promptly expelled Jason and Medea from the city as punishment for the regicide.[25] The couple fled to Corinth, where they initially found refuge under King Creon, marking the beginning of their unsettled exile.[26] The surviving Argonauts, having accomplished their collective mission, dispersed to their respective homelands, their exploits often fulfilling prior prophecies—such as those guiding Heracles toward his eventual labors, though he had parted from the crew earlier.[7] The Argo itself was dedicated by Jason and the chiefs to Poseidon at the Isthmus of Corinth, enshrining the vessel as a sacred relic of their triumph.[25] This homecoming encapsulated a profound tragic irony: the quest's resounding success, meant to restore Jason's lineage, instead precipitated further bloodshed and banishment, transforming victory into a catalyst for enduring strife.[25]

Variant Accounts

Differences in Ancient Sources

The earliest accounts of the Argonaut myth appear in fragments attributed to Hesiod's Catalogue of Women (c. 7th century BCE), which mention a small crew including figures like Heracles and the Boreads but provide no comprehensive narrative or list of tasks in Colchis, such as yoking fire-breathing bulls or sowing dragon's teeth; instead, they focus on genealogical ties without referencing elements like the Harpies tormenting Phineus.[27] Pindar's Pythian 4 (c. 462 BCE), composed as a victory ode for a Cyrenean aristocrat, offers a lyrical and condensed retelling that prioritizes prophetic elements, such as Cheiron's foretelling of Jason's destiny and the oracle's role in Pelias's downfall, while emphasizing Jason's diplomatic prowess in negotiating with King Aeëtes rather than martial feats.[28] Unlike later epics, Pindar lists only about a dozen Argonauts, focusing on Theban connections and themes of exile and repatriation, with the narrative framed as a moral exemplum for the victor rather than a full adventure sequence.[29] Apollonius Rhodius's Argonautica (3rd century BCE), the most expansive surviving Greek epic on the myth, shifts to a romantic and psychological emphasis, particularly in Books 3 and 4, where Medea's inner turmoil—her love for Jason conflicting with loyalty to her family—is depicted through soliloquies and divine interventions by Aphrodite and Hera, humanizing the characters in a Hellenistic style.[30] This contrasts with Pindar's brevity by expanding the crew to over 50 heroes and detailing the "standard" route with vivid descriptions of exotic locales, while incorporating learned allusions to earlier sources like Homer and Hesiod.[7] Later Roman adaptations introduce imperial and cultural variations. Valerius Flaccus's Argonautica (late 1st century CE) infuses the narrative with Roman patriotism, opening with Jupiter's prophecy of Rome's destiny through Aeneas's line and referencing contemporary figures like Emperor Vespasian, while altering dynamics such as greater emphasis on civil strife motifs and Juno's antagonism to reflect Flavian-era politics.[31] Apollodorus's Library (1st or 2nd century CE), a mythological compendium, synthesizes variants, including a differing account of Apsyrtus's death where Medea alone murders her brother to scatter his limbs and delay pursuit, unlike Apollonius's version where Jason ambushes and kills him with Medea's aid; it also notes inconsistencies like Heracles's partial or absent participation.[12]

Alternative Routes and Endings

In certain ancient variants, the Argonauts' return voyage followed a northern route, navigating up the Tanais River (modern Don) from the Black Sea, proceeding around Scandinavia or the northern coasts, and eventually reaching the Adriatic Sea before heading south to Greece. This path, described by the historian Timaeus of Tauromenion in the 3rd century BCE, emphasized exploration of remote northern waters and contrasted with more Mediterranean-focused narratives.[32] Another northern trajectory involved the crew's passage through Libyan territories to Lake Tritonis, where they portaged the Argo overland for twelve days amid harsh conditions, including undrinkable saline waters, before receiving divine aid from the god Triton to continue. At this site, the Argonauts dedicated a bronze tripod to Triton in gratitude for his guidance, marking a pivotal moment of survival in the arid interior.[33] Southern variants depicted a more extensive circumnavigation, with the Argonauts sailing from the Phasis River into the eastern encircling Oceanus, rounding the southern coasts of Asia and Africa (then called Libya) to reemerge near the Pillars of Heracles. Attributed to early geographers like Hecataeus of Miletus (6th century BCE), this route incorporated Libyan encounters, where Triton not only assisted but received gifts such as the Argo's oars in some accounts, symbolizing reciprocity with local deities. Unlike the standard Ionian Sea return, these paths underscored the myth's expansive geographical scope.[32] Divergent endings to the myth often portrayed tragic closures for key figures. Jason, having returned to Iolcus and later ruling in Corinth, died when the decaying prow of the beached Argo collapsed upon him as he rested beneath it, fulfilling a curse tied to his abandonment of Medea. Medea, exiled from Corinth after her vengeful acts, fled in a dragon-drawn chariot to Athens, where she wed King Aegeus and bore him a son before further conflicts arose. These alternative routes and conclusions reflect the myth's role in ancient Greek worldview, serving as etiologies to explain the origins of trade networks—from Black Sea amber paths to Mediterranean-Libyan exchanges—and to legitimize heroic genealogies for colonized regions and dynasties across the oikoumene.[34]

Cultural Impact

Representations in Ancient Art and Literature

The myth of the Argonauts found prominent expression in ancient Greek literature through tragic plays that expanded on episodes from the voyage and its consequences. Euripides' tragedy Medea, first performed in 431 BCE, centers on the aftermath of the quest for the Golden Fleece, depicting Medea's betrayal by Jason and her vengeful infanticide as a profound exploration of passion and retribution. Aeschylus composed several lost tragedies related to the Argonauts, including Phineus, which likely dramatized the blinding of the prophet Phineus by the sons of Boreas, and Lemnian Women (or Men of Lemnos), addressing the episode on the island of Lemnos where the heroes encountered the Lemnian women.[35] Sophocles also wrote lost plays on Argonautic themes, such as another Phineus, further emphasizing the myth's appeal to Athenian tragedians for its themes of heroism and divine intervention.[35] In ancient Greek art, particularly Attic red-figure vase paintings from the 6th to 4th centuries BCE, the Argonauts' adventures were vividly illustrated, capturing dramatic moments of peril and triumph. Scenes of the Argo navigating the Symplegades, the clashing rocks at the entrance to the Black Sea, appear on vases such as a 5th-century BCE Attic red-figure example showing the ship squeezed between the colliding crags, with Athena guiding its passage.[36] Medea's tasks to aid Jason in obtaining the Golden Fleece, including yoking the fire-breathing bulls and sowing the dragon's teeth, are depicted in Attic red-figure vase paintings, while the seizure of the fleece itself appears on a krater attributed to the Orchard Painter (ca. 470–460 BCE) in the Metropolitan Museum of Art, showing Jason about to seize the Golden Fleece with Athena beside him and the stern of the Argo at the right.[37] The fight at Cyzicus, where the Argonauts unwittingly battled the friendly king and his people in a nocturnal confusion, is represented on a fragmentary Corinthian column-krater (late 6th century BCE) now in the Archaeological Museum of Thessaloniki, portraying the heroes in combat amid the Doliones.[38] During the Roman era, the Argonaut myth continued to inspire literary and artistic works that highlighted themes of heroism and romance. Ovid's Heroides (ca. 25–16 BCE) includes a poignant letter from Medea to Jason (Heroides 6), reflecting on her sacrifices during the quest and her fears of abandonment, which reframes the myth through an epistolary, emotional lens. In sculpture, Roman sarcophagi from the 2nd to 4th centuries CE often featured Argonautic reliefs emphasizing heroic exploits, such as the Medea Sarcophagus (ca. 140–150 CE) in the Altes Museum, Berlin, which narrates Jason's trials and Medea's role in a continuous frieze, underscoring endurance and divine favor in the face of adversity.[39] Iconographic elements of the Argonaut myth permeated ancient Greek and Roman art, with the ship Argo serving as a recurring motif symbolizing adventure and collective heroism. The Argo is frequently portrayed with a distinctive eye on its prow, as seen in 5th-century BCE Attic vase paintings, representing its prophetic oak beam from Dodona.[40] Catalogs of Argonaut heroes appeared in architectural sculpture, such as the metopes of the Sicyonian Treasury at Delphi (ca. 510–480 BCE), which included depictions of the embarkation and key figures like Jason and Heracles, linking the myth to civic pride and divine patronage.

Influence in Modern Media

The Argonaut myth has been extensively adapted in 19th- and 20th-century literature, often reimagined through romantic or analytical lenses. William Morris's 1867 epic poem The Life and Death of Jason retells the quest for the Golden Fleece in a mock-medieval style, emphasizing themes of chivalry and tragedy while expanding on Jason's romance with Medea. Robert Graves's The Greek Myths (1955), a comprehensive retelling and analysis, interprets the Argonaut voyage as a symbolic narrative blending heroic adventure with psychological and historical insights, influencing subsequent scholarly and popular understandings of the legend. In film, the myth gained visual prominence through special effects-driven adaptations. The 1963 film Jason and the Argonauts, directed by Don Chaffey, features groundbreaking stop-motion animation by Ray Harryhausen, particularly in sequences involving fighting skeletons and the bronze giant Talos, which have become iconic in fantasy cinema.[41] The 2000 NBC miniseries Jason and the Argonauts, directed by Nick Willing and starring Derek Jacobi as the prophet Phineas, updates the story with modern production values, focusing on Jason's (played by Jason London) internal conflicts and the crew's perilous journey.[42] Recent media continues to reinterpret the Argonauts, incorporating them into interactive formats and character-driven narratives. In the video game God of War II (2007), developed by Santa Monica Studio, protagonist Kratos encounters the remnants of Jason's Argonaut crew in the Underworld, including a confrontation with Jason himself, blending the myth into the series' action-adventure framework.[43] Young adult novels have reimagined Medea as an empowered figure central to the quest; for instance, Rosie Hewlett's Medea (2024) portrays her as a skilled sorceress navigating patriarchal constraints and her romance with Jason from a feminist perspective. Similarly, Natalie Haynes's No Friend to This House (2025) reframes Medea's story, highlighting her agency and resilience amid betrayal.[44] These adaptations reflect thematic shifts from classical heroism to contemporary critiques, particularly feminist readings that reposition Medea from villain to complex anti-heroine challenging gender norms. Modern retellings often emphasize her autonomy and the inequities she faces, as seen in analyses of her role across post-ancient literature and media.[45] While earlier versions celebrated the quest's triumphant exploration, recent works occasionally critique it as a metaphor for exploitative expeditions, though feminist reinterpretations dominate in highlighting women's sidelined voices in the myth.[46]

References

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