The Boy on the Dolphin

Corinth, AE 21 6.24grams.  Marcus Aurelius (161–180 AD).

A coin with Melikertes
Reconstituted as a Roman Colony, Corinth once again administered the very ancient Games at Isthmia. That is why (if for no other reason) it issued coins showing the boy Melikertes, Ino's child by Athamas, rescued and brought to shore by a dolphin.  Trees are hard to specify on coins the size of an American nickel, 5¢, but there is good reason to call it a pine, apart from its being bristly (and pines today do grow along the shore of the Gulf of Corinth).  The CLI preserved on this specimen stands for Colonia Laus Iulia (COR being obliterated on this one).  Other specimens also adequately preserve Marcus Aurelius's name, but his portrait would be recognizable to cognoscenti anyway.
For his wonderful book, Münzen und antike Mythologie: Reise in ein fernes Land (Obernforf am Neckar, 2011.  ISBN 978-3-00-03-4813-6), pp. 47-48, Hans-Joachim Hoeft illustrates a better preserved specimen, and summarizes the myths (for, from different sources, we find perhaps a different tradition calling Melikertes Palaimon and designating Ino as Leucothea, surely implying a cult).  Between the universal attraction of the dolphin-rescue motif and the idea of Leucothea (and the limited sources), the stories have given rise to imaginative interpretations, fiction (Robert Graves's The White Goddess still read, evidently, being in print), and even a movie with the title of this Post: the blue Aegean and its touristic culture being irresistible to film makers (1967, with Sophia Loren).

So this is one of the subjects that persons not deeply committed to numismatics do desire, and, though in several issues it is not inherently rare at Corinth, I did not intend (or hope to find) to get one, not least because I had to be sure that it was not a smuggled coin.  Since they tend to have been "conserved" excessively (one listed in the RPC files at the Ashmolean specified as falsified in the effort to make it salable), I could not obtain even a near-perfect specimen, either conscientiously or financially.  And it had to come from a seller whom I could trust absolutely to sell only what is 'provenanced'.  This one, with its scouring and painting behind the portrait and in front of the dolphin (which may betray bronze disease) and its mangled legends, would not be acceptable to most collectors.  To illustrate the myth, however, it suffices, so I am happy to share it here.  Its best home is with an art historian who loves portraits and knows mythology and couldn't care less for bragging rights or resale value, especially seeing that the Marcus Aurelius with slightly parted lips is very sympathetic, though his laurel wreath is largely destroyed, and his eye must be imagined.

When we read myths with names like Melikertes (though even M. L. West, in The East Face of Helicon, Oxford, 1997 [pb rpt 2003] agrees that, despite the identical series of consonants, we cannot assert that 'Melikertes' is the same as Phoenician 'Melqart', and with variants, including that name Leucothea, whom the reader is assumed to know of) it is very likely that we are dealing with a very ancient one.  In such a case, the sequence of wives and different children for Athamas has nothing to do with sexual psychology, though it obliges later authors to rationalize it (I think of that classic of my childhood, Helen's Babies, 1876, by John Habberton, in which the little boys adapt and rationalize the Bible stories whose characters and milieu are beyond the ken of three- and six-year-olds—there is a Silent movie with Clara Bow in which the little boys are played by little girls, and the Bible stories in baby talk are omitted).  Like many other pre-Drama elements of the Theban Cycle, this story is, I should think, from the Late Bronze Age, if not even earlier.

In any case, for Corinthians of the Roman Imperial period, Melikertes is the hero in whose honor the Isthmian games were held, and the pine tree alludes to the crowns of feuilles de pin (see the libretto of Offenbach's La Belle Helène, which shows that Halévy remembered the authors he had read in school, probably Plutarch (Symposiacs, Book V, Question III, which is more fun to read than most of Plutarch's Lives), though the sources as a whole are uncertain whether Isthmia had pine crowns first (as Oscar Broneer argued) or celery, which Nemea certainly had later.  To me the coin makes plain that the Corinthians believed that the dolphin delivered Melikertes (dead or alive) at the Isthmus and laid him at the foot of the Pine Tree.

If you can't read any German, I recommend going to H. J. Rose, Handbook of Greek Mythology, 4th ed., 1950, though it is so superior to any of the others that even its PB editions, even its Kindle (!), is expensive after all these years.  You can even safely use Wikipedia; just not what is other than Wikipedia itself.  If, however, you desire to read Robert Graves, I'd recommend reading his fiction as such; he was a wonderful storyteller, but his two-volume Greek Myths (an old Pelican PB) is much worse than useless as a work of reference.  The University of Chicago references that Hoeft supplies, too, are excellent, of course, since Isthmia is their excavation and a good one.  And you can find H. J. Rose in almost any library, also, perhaps, in used-book stores. Or just take what the coin says implicitly: it is ancient, it is Corinth, it shows the dolphin version of the Melikertes story, and it shows the pine tree, too.  Everyone knew about the differing crowns of the Greek games.  St. Paul mentions them in 1 Corinthians 9: 25, but he is not interested in what they were made of or what they looked like; he cites them for their perishability.

The promised Review of "Call the Midwife"

Now I have seen all six episodes of "Call the Midwife".  In fact, I have seen most of them more than once.
I think that what distinguishes it is its fidelity both to the memoir on which it is based and to the manners and mores, in the greatest detail, of the late 1950s in England.  I mean that it is true right down to dye lots to Marks & Spencer; at least, it gives that impression.  It is even true to the cinematography of that period.  Cross cutting is not done for its own sake, for example.  Hair styles are true to family albums rather than to magazine illustrations.  Speech, as in the memoir, is unaffected.  The whole series never descends to being a sort of pseudo-documentary.  We never see, for example (as if by chance), a newspaper headline that dates a scene and thus invites the viewer to bring in all the platitudes taught in school.  And yet, it really is so long ago by now!
I was afraid that, given the affectionate and reminiscent character of Jennifer Worth's memoir itself, and her having died before the series was fully realized, the series might become too sentimental.  In my opinion, somehow it stayed on keel.  It does not sentimentalize or sanitize.  It never mocks or tries to justify anything other than the characters of the nurses and the sisters themselves.  I would add that to the best of my knowledge the resident secular nurses would see just about that much of the life in Religion.
Well, I have no new illustration to post at the head of this, but I wanted to say that whatever others may think of this TV series, I like it very much indeed, and the actors and directors, I think, are really excellent.  Please, don't think that I'm glorifying slums!  Nor does the memoir.  The keynote is acceptance, not of conditions but of life itself.

One ought to vote!

Note from one they call wishy-washy

Sestertius (nice big brass) of Antoninus Pius / Pax Augusti

By this time, who can endure any more political talk?  But I am still possessed by my generation's compunctions.

One ought to vote.  I have usually lived in states too small to matter in the electoral college and with easily guessed results, except when I first voted and learned that the SF Bay Area is usually outnumbered by Greater L.A.  Even so, one ought to vote.  And so I shall go to my polling place on Tuesday.  The mayor, at least, needs voting for.

Readers of my blog have wondered about my beliefs.

In a nutshell: Don't ask your fellow citizens to share your own beliefs, and, above all, don't try to force them legally: to do so is bad for the country.  

In other words, in Stoic and Christian (just to name two) terms: Do unto others as you would have them do unto you.

So now you know.