Bellerophon is telling Polyeidus this? Whomever the buskin fits: Melanippe, too, perky priestess of his passions, shouldn't need reminding how the undauntable docility of the lady here featured as Philonoë, her absolute solicitude, her angelic, her invulnerable devotion — this is nauseating two-thirds of us — had long since made Bellerophon half-desperate, most particularly for the reason least appreciated by Philonoë herself in her reference to Andromeda, above. In a word, I was inescapably content — in my marriage, my children, my royal career — and because mythic heroes at that age and stage should become the opposite of content, my contentment made me wretched.
Pause. Melanippe the Amazon, let's say, is not at all sure she comprehends this sophistry. You were unhappy because you were happy?
The sophistry may be insufferable: the suffering was real. There was Perseus, risen from his misery and shining in the sky; here was Bellerophon, miserably content, holding his story in his hand.
For this you left your wife and family?
And my kingdom. And my empire. That's where my story starts, when I go wandering in the Aleïan marsh, "far from the paths of men, devouring my own soul," et cetera.
Wait while I write that plain: wretched because nothing was wrong.
Right.
Pause. It has been remarked that this state of spiritual affairs — the general malaise, I mean, not the specific etiology — is figured commonly in the myths by an objective correlative: one thinks of the miasma that hangs over Oedipus's Thebes, or Perseus's imagined petrifaction. Was there anything similar in Bellerophon's case?
I wonder how many voices are telling my tale. It seems to me that upon my first being transformed into the story of my life, at best a sorely qualified immortality, the narrative voice was clear and objective: in simple, disciplined prose it recounted my middle-aged distress, figured conveniently by Pegasus's inability to fly, voila. Briefly it rehearsed my vain attempts to foment rebellion in my children over the question of which should succeed me to the Lycian throne; exasperation in my wife by endless repetitions of the tale of my youthful exploits, including my affair with her older sister Anteia; sedition in my subjects by continuing and escalating the unpopular Solymian war — my children were filially pious, my wife adored me, the silent majority of Lycians supported my administration. Beginning in the middle, on the eve of my fortieth birthday, this original or best Bellerophoniad proceeded with unostentatious skill to carry forward the present-time drama (my quest for literal immortality) while completing the plenteous exposition of my earlier adventures — a narrative difficulty resolved by the simple but inspired device of making the second half of my life recapitulate ironically the first, after the manner of the Perseid, but with the number five (i.e., threes and twos) rather than seven as the numerical basis of the structure, and a circle rather than a logarithmic spiral as its geometric motif. It commenced, moreover, with an echo not only of Perseid's opening lines but of its dramatic construction as welclass="underline" that is, not at the beginning of the hero's second series of adventures (Perseus's departure with cross Andromeda to revisit the scenes of his youthful triumphs in search of rejuvenation; cross Bellerophon's ditto with patient Philonoë in search of the magic herb hippomanes), but at their mid-point: Perseus, while always ultimately addressing the reader from heaven, tells most of his story immediately to his mistress Calyxa in Egypt; Bellerophon, it seems to me, while always ultimately addressing the reader from pages floating in the marshes of what has become Dorchester County, Maryland, U.S.A., used to begin by rehearsing his prior history to pretty Melanippe in the marshes of the river Thermodon, near Scythian Themiscyra. The narration was repeated daily and lasted all day: two tideslengths, to be exact, corresponding to the halves of my life and work. The First Flood, so to speak, covered my adventures from the death of my father and my brother, through the killing of the Chimera, to my marriage to Princess Philonoë — roughly from my nineteenth through my twenty-seventh year; the First Ebb discovered my reign in Lycia and the establishment of my family, through my growing discontentment with my contentment, to Pegasus's inability to get off the ground, twenty-eighth through thirty-sixth year; the Second Flood covered my adventures from the time of my leaving Lycia to consult the Old Man of the Marsh (actually the prophet Polyeidus), through my travels in search of the horsenip herb hippomanes, to my idyll with Amazonian Melanippe, thirty-seventh through forty-fifth year; the Second Ebb discovered my attempted flight to Olympus, through my long free-fall from Pegasus, to the end of my chronological life, forty-sixth through fifty-fourth year. The thirty-six-year period, divided into eighteen-year cycles and nine-year quarters, was a compromise as I remember between the Polyeidic "solar" life-calendar, a seventy-two-year span based on a three-hundred-sixty-day year of twelve thirty-day months, and the Melanippic or Amazonian "lunar" life-calendar, based on four quarters of approximately fourteen years each (though Amazons do not acknowledge annual units), metaphorically correspondent to the phases of the moon and the four stages of female sexuality (birth to puberty, puberty to sexual maturity, sexual maturity to menopause, menopause to death- the life expectancy of Amazons, reckoned in Polyeidic terms, is fifty-six "years"; they begin menstruating at age "fourteen," on the average, and cease about age "forty-two"). It was, finally, a distinguishing feature of this ideal Bellerophoniad that while the length and periodicity of the narration were constant, the amplitude of the narrative varied like the range of the tides with the narrator's energy, itself a function of his concentration or distraction. Yes, yes, the tale was told to its fullest heights and depths twice per lunar month, when the pulls so to speak of Polyeidus and Melanippe were perfectly aligned; at the summer-solstitial full moon in particular, I recollect, my tale achieved a pitch of eloquence- a phenomenon no doubt to be accounted for by the latitude and longitude of tidewater Maryland. Contrariwise, twice each month the narration was unusually flat and shallow, especially in the neighborhood of the equinoxes — and distracted, as though the pure Bellerophonic voice were tugged and co-opted now by Polyeidus this way, now Melanippe that; not to the end of dramatic harmony and tension, but discordantly, to stalemate and stagnation.
In posing the question, I now observe, I or someone has answered if. Full knowledge of the five tidal "constants" (geographic location, mean water-depth, configuration of shoreline, speed of Earth-rotation, friction of sea-bottom), the four periodic variables (relative positions of Sun and Moon to each other and to Earth, their respective distances from Earth, inclination of the lunar orbit to the Equator), and the three non-periodic variables (wind force, wind direction, barometric pressure) would doubtless afford a complete understanding of Bellerophoniad's narrative processes — but such comprehension, difficult to acquire, is impossible to crave. All I sense is the current neapness! If Bellerophon might rebegin, unclogged, unsilted! Time and tide, however, et cetera.
For God's sake, Melanippe, put this down: The winged horse won't fly! Would not, wouldn't! Vehicle of my glory, from whose high back I bombed Solymian and Amazon alike, in better days, from Bronze Age back to Stone, sank the Carian pirates, did to death the unimaginable Chimera — Pegasus can't get off the ground! Could not, couldn't! Turned out to pasture since his master's marriage, fat and tame now, my sweet half-brother in time grew loath even to lift his moonshaped hooves, much less strike well-springs with them for the Muses. Twenty years it had been my custom every morning, after breakfast, to take down from its place of honor over my throne the golden Bridle of Restraint, Athene's gift (Perseid reliefs, Series II, Panel 3), without which none can mount the steed sired by Poseidon on Medusa and foaled when Perseus beheaded her. My wife I'd perch athwart my pommel, and we'd make a high circuit of the empire, cheered by all we overlooked. Now, the Perseid under my belt, I burped to the paddock and was by the lackeys boosted into place; applied the heel, laid on the crop; clucked and chucked and urged and whistled: the beast no longer giddyapped, much less went vaulting starward; only grazed in circles, trailing horsefeathers where his wings like doused sails dragged by the board.