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Hippodamia
Hippodamia
(IPA: /ˌhɪpoʊdəˈmaɪə/ [1] or /ˌhɪpɒdəˈmaɪə/;[2] also Hippodamea and Hippodameia; Greek: Ἱπποδάμεια "she who masters horses" derived from ἵππος hippos "horse" and δαμάζειν damazein "to tame") was a Greek mythological figure. She was the queen of Pisa as the wife of Pelops.

Contents

1 Family 2 Mythology 3 Artistic and anthropological perspectives 4 See also 5 References

Family[edit] Hippodamia
Hippodamia
was the daughter of King Oenomaus
Oenomaus
of Pisa and either Evarete of Argos, the daughter of Acrisius and Eurydice, or Eurythoe, daughter of Danaus. She married Pelops, and their daughters were Astydameia, Nicippe, Lysidice, Mytilene, and Eurydice, and their sons were Atreus, Thyestes, Pittheus, Alcathous, Troezen, Hippalcimus, Copreus, Dias, and Hippasus. Aelius, Cleonymus, Sciron, Argeius, Corinthius, Dysponteus, and Pleisthenes are also listed as her sons. Mythology[edit] Hippodamia's father, King Oenomaus
Oenomaus
of Pisa, was fearful of a prophecy that claimed he would be killed by his son-in-law. So when suitors arrived, he told them they could marry his daughter only if they defeated him in a chariot race, and if they lost, they would be executed. Eighteen suitors of Hippodamia
Hippodamia
had perished in this way, and Oenamaus had affixed their heads to the wooden columns of his palace. Pausanias was shown what was purported to be the last standing column in the late second century CE; the same author mentions that Pelops erected a monument in honor of all the suitors before himself, and enlists their names, which are as follows:[3]

Marmax Alcathous, son of Porthaon Euryalus Eurymachus Crotalus Acrias of Lacedaemon, founder of Acriae Capetus Lycurgus Lasius Chalcodon Tricolonus (descendant of another Tricolonus, who was a son of Lycaon) Aristomachus Prias Pelagon Aeolius Cronius Erythras, son of Leucon Eioneus, son of Magnes

Pelops, son of King Tantalus of Lydia, came to ask for Hippodamia's hand in marriage and prepared to race Oenomaus. Worried about losing, Pelops
Pelops
went to the seaside and invoked Poseidon, his former lover.[4] Reminding Poseidon of their love ("Aphrodite's sweet gifts"), he asked Poseidon for help. Smiling, Poseidon caused a chariot drawn by winged horses to appear.[5] In an episode that was added to the simple heroic chariot race, Pelops, still unsure of himself (or alternatively, Hippodamia herself), convinced Oenomaus's charioteer, Myrtilus, a son of Hermes, to help him win. Myrtilus
Myrtilus
was convinced by Pelops
Pelops
or Hippodamia promising him half of Oenomaus' kingdom and the first night in bed with Hippodamia. The night before the race, while Myrtilus
Myrtilus
was putting Oenomaus's chariot together, he replaced the bronze linchpins attaching the wheels to the chariot axle with fake ones made of beeswax. The race began, and went on for a long time but just as Oenomaus
Oenomaus
was catching up to Pelops
Pelops
and readying to kill him, the wheels flew off and the chariot broke apart. Myrtilus
Myrtilus
survived, but Oenomaus
Oenomaus
was dragged to death by his horses. When Myrtilus
Myrtilus
tried to claim his reward and have sex with Hippodamia, Pelops
Pelops
killed Myrtilus
Myrtilus
by throwing him off a cliff into the sea. If Hippodamia
Hippodamia
was the one who asked Myrtilus
Myrtilus
for help and did not tell Pelops, then Pelops
Pelops
may have assumed that Myrtilus
Myrtilus
was trying to rape Hippodamia. As Myrtilus
Myrtilus
died, he cursed Pelops. This was the source of the curse that haunted Hippodamia
Hippodamia
and Pelops' children Atreus
Atreus
and Thyestes
Thyestes
as well as their descendents Agamemnon, Aegisthus, Menelaus
Menelaus
and Orestes. Artistic and anthropological perspectives[edit] Walter Burkert notes that though the story of the contest for Hippodamia's hand figures in the Hesiodic Megalai Ehoiai and on the chest of Cypselus (ca. 570 BCE) that was conserved at Olympia, and though preparations for the chariot-race figured in the east pediment of the great temple of Zeus at Olympia, the myth of the chariot race only became important at Olympia with the introduction of chariot racing in the twenty-fifth Olympiad (680 BCE).[6] Georges Devereux connected the "courtship" of Hippodamia
Hippodamia
with animal husbandry taboos of Elis,[7] and the influence of Elis at Olympia that grew in the seventh century. See also[edit]

Heraean Games

References[edit]

^ "Glossary Index" in Ovid's Metamorphoses: A New Verse Translation by David Raeburn (2004), Penguin, ISBN 978-0-140-44789-7, p. 695. ^ Walker, John (1830). A Key to the Classical Pronunciation of Greek, Latin, and Scripture Proper Names: To which are Added, Terminational Vocabularies of Hebrew, Greek, and Latin Proper Names: with Observations on the Greek and Latin Accent and Quantity. J.F. Dove. pp. 9, 13, 66.  ^ Pausanias, Description of Greece, 6. 21. 9–11, with a reference to Megalai Ehoiai fr. 259(a). ^ Pindar, First Olympian Ode. 71. ^ Cicero, Tusculanae Disputationes 2.27.67 (noted in Kerenyi 1959:64). ^ Burkert, Homo Necans 1983, p 95f.; Megalai Ehoiai fr. 259. ^ G. Devereux, "The abduction of Hippodameia as 'Aition' of a Greek animal husbandry rite" SMSR 36 (1965), pp 3-25. Burkert, in following Devereux's thesis, attests Herodotus iv.30, Plutarch's Greek Questions 303b and Paus

.