Brauron SlideshowReaders regular to our serialization of five books about Cephalos know him brought by his Fates to the embracing arms of Eos the Goddess of the Dawn. Greek Classical Mythology has him stolen away to Syria, where the Goddess also known as Maiden Daughter Day was supposed to reside. Her brother was the sun god Helios Hyperion, who charged forth behind her ascents of sunrises to over reach by midday his summit apogee of daytime. Her abrupt abduction of Cephalos, told by Classical myth to have been ”the handsomest man of his generation of mankind,” was deemed a deliciously salacious act of most torrid lust. It was deemed heinous, too. Eos’ “rape” prompted the extreme jealousy of his wife Prokris, who could not accept the dominance of the Titaness at render her supposed husband for a lifetime utterly forfeit for the rest if his natural life.
Early Greek Mythology attests “theosophically” and very differently: Recitals, or rhapsodies about the true origination of Cephalos’ storied capture, begotten of the intellectual honesty inherent all Oldest Greek myths and fables, became the opera by the Great Oral Tradition of Pre-Hellenes and earliest Greeks. Its era spans from 1625 to 123o BC as most precisely bracketed. Writing the New Greek Mythology for the Bardot Group of Scholars of Antiquity, has been the passion of my pseudonymous self, S W Bardot. The Group aroused me with their version of Eos love-making doings through a famous myth owed to his recited father Deion. He’d been from 1390 to 1381 a Chief of Wardens, or “keepers at defense,” while up against 15th century incursions constant by Minyans at investitures of the north mainland Greek Peninsula. Greeks, or foremost pre-Hellenes as they still were at 1400 BC, had supported unanimously Deion as both champion and martial-at-field, a keeper of the northern regions already ancient as the tiers of Midlands broadly configured above the Saronic Gulf. That inland enclosed water was encircled by the Argolid Peninsula, the Isthmus of Ephyrëa and Gulf and Low Peninsula Attica.
He had not only rebuffed the Minyans from well before 1400 BC, but he’d saved the heritage culture of both sacral and petty royal matriarchates—all preHellenic petty royal dominions aggregating to petty kingdoms (basilëai). Their primordial order spread across the Mesogaia of Alkathöos, Eleusis and Attica, as governances of “First Estate.” Some were secular as matrilineal inheritance of an elite and highest ancestral womanhood whose primary era was cited by Hesiods as the second great age of creation of mortals. The MesoGaia, or “Middle Earth,” also included the Isthmus, once known as the region of Ephyrëa and comprising much later Ancient Corinth and Megara (Korinthos and Megaris in Oldest Greek). Father Deion’s most important protectorate petty realms involved the dominion of holy orders called the Sanctuary of the Dawn: It located north mainland East Bay Attica as several sororal colleges surrounding Brauron Basin.
Cephalos, as our series of books states titularly was a child born to Eleusis Sanctuary. His mother was its Supreme Sister by a governance of name/title Diomeda. Likely it was the most intellectual of all the many shrine principalities, but did not stage highest religious holy orders such as Delphi and Olympia Plain most definitely did as the sanctuary Oracles of (Mount) Parnassos and Olympia (Plain). The Sanctuary of then Dawn was founded by Cretans of especially strong geniuses for primeval agronomy. It never should have been the cause of major and famous myth about Cephalos’ youth and his Saronic Gulf years particular to his earliest lifetime until he became thirty years of age. During that span of years he was made clearly evidential by his services to his two tutelary deities, the Goddess Athena having become most inspirational of his branch royal family of Kekropids—even as still subservient to the greater dynasty of the House of Erechtheus.
Introducing the Future Panantaxia of Brauron
Eos had fallen in love with Deion as a champion of the esta lishmentarian First Estate; but she could not ever have him her lover. So she waited patiently for Cephalos’ proper time for wedlock to herself through the special nurture of her self-incarnation, as a mortal born baby, “Skia of Aphidnai.” By embodying herself for a long lasting mortal life, Aphidnai Plantations became her home. It was a great grassland reserves of the transhumant Lapithoi at cattle herding uplands of the Eleutherais Woodlands. Otherwise Aphidnai’s grasslands included Marathon Plain situating just interior to the small Sea of Myrtoa, in part to the multi-partitioned Aegean Sea of oldest name places. Eos’ name of final remembrance was Skia, daughter of Eioneda and Tricorythos, and her Fates were all alone to herself, as the Panataxia of Brauron Sanctuary, a name/title achieved at her age of thirty years old, in 1364 BC.
It’s important to know that she knew Cephalos was promised to her since her age seventeen, but she would not have him to hold and love until that year so cited.
Her parents’ first and only born child, thus blessedly a daughter born to become her mother’s maiden heiress, Eioneda’s vast heritage lands became a self-indulgence of Eos to practice a new mortal life upon. Skia accorded by manifesting early that she was gifted with special knowledges to tame and govern land by divine inspiration. She was a very shy little girl and precious. Given to most authorititive pronouncements to her mother’s underlings of longstanding tenancies. Eos appeared to her in slumber to hike her high aloft and beside her own standing upon a chariot conveying the Urn of Morning Dew, warm seasons, and of Sparkling Fost, over chilly months, of a thirteen month long Lunar Year. Observing the face of Earth below, Helios illuminating all the states-of-art of humankind just behind her chariot’s coursing, wherever and whatever revealed by laborers appeared as daily strivings beneath Eos and Skia. For Eos was earliest a deity of omni-observance, immortalized as such, but also greatly frustrated at communicating her keen knowledges of most important human activities and pre-occupations. She was, accordingly, an astounding teacher of all toilers of Earth, helpful in as many ways as she could invent, but through Skia she could be immenant upon the face of Earth herself.
What passed mundanely below, became instructive Living Dreams. Vouchsafed to her gifted Skia, they were perfectly memorable and meticulously instructive to whomever would listen to her small girl’s voice of shy self-confidence. Her gift caused greatest upset of her mother Eioneda, because her obvious brilliance dashed all her maternal hopes for Aphidnai’s perpetuity, through, of course, Skia’s obvious abilities of highest governance and ingenious land stewardship. In the course of Deion’s warden duties, her husband Tricorythos comforted Eioneda while making a best friend of Deion, Aphidnai’s border warden and frequent visitor. The two friends finally agreed that the family must make pilgrimage for Skia to the Sanctuary of the Dawn, there to seek close counsel of the High Sisters and Sister Elders, both supreme over Brauron’s sororal colleges. For they knew all the divine gifts bestowed unto mortals, and they would fathom Skia’s gift for exactly what it was. Not that they could explain adequately what a Dream Clairvoyant was all about; it just seemed that Skia couldn’t convince anybody, despite her best instructions of nigh miraculous improvements to Aphidnai. Skia’s brilliance was a huge problem of implementation.
Introducing Brauron’s Holy Orders of High Sisterhood
Mother Eioneda became greatly upset all over again and more so upon observing the Sanctuary of the Dawn by trekking down to Brauron Basin’s north verges. after a period of devastating drought, three years long including their winters, it seemed that all the north mainland seemed was withering away. Its varying populace of novices, postulants, tenants, drovers and orchard keepers appeared starvelings, and even the governing sisters and sister elders conveyed themselves lean and haggard. That most impressive leanness of everybody, to bear up so well the ravages of blighting drought impressed father Trocorythos and good guide Deion. Both men could appreciate the core strength which the Goddess Daughter Day imbued her most devoted. It all had to be very good for little Skia.
For that was what she was at age twelve, even if the hostesses of the Sanctuary immediately knew that Skia was as their tutelary Goddess herself. Despite the rarity of her divine immanence by indulgent appearances, ever since the founding of Brauron by Cretan seafarers, “from before the Idyllic Age,” Skia proved bedazzling. What confounded them, though, was Skia’s bold attestation of her gift of Living Dreams, whereby “her goddess” manifest herself “between my sleeps and awakenings, just on the verge of slumber and daytime awareness again.” By what she indulged mortals to know about, by her coursings aloft the heavens above, whatever was best for humankind to know was revealed as Eos’ best human offerings from earth, heaven and sea. Such as was revealed by all or each, moreover, her gifted incarnation Skia could teach them methods and means assuring exact outcomes promised. For the merit of means would always assure the finest outcomes possible upon implementation of told projects to completions.
Actually as first encountered, Skia could say means, instruct of methods, but she was painfully shy, thus disappointing at declaring outcomes. And yet all of the Aphidnai high sisters could attest immediately of marvels become of Skia’s any instruction. For they had the special grace of reception of taught divine implementation and last results therefrom divinely promised. Skia simply had no powers of prediction whatsoever; she was not mantic of divine gift and she would never become so. The High Sisters asked Skia to sojourn with them for two months so that they could have a clearest examination of what her promise and providence might shape out to finally become. Declaring complete faith in their diagnoses, with Deion serving support of Eioneda’s and Tricorythos’ patient acquiescence, that invited sojourn would confirm or not their daughter’s immanence to become of foremost of their holy orders — with complete certainty that she would prove “All Worthy.” For that’s what panantaxia means in Ancient Greek. That to say of wholly practical reckonings of their utterly utilitarian theosophy of Brauron’s holy orders, Skia would be asked to stay two years at Brauron, a term of probation and further matriculation of her gift of Living Dreams. Only then, afterwards a final reckoning, would she take holy orders among their sororities, or sororal colleges.
What those two months revealed of Skia’s taught prognostications, and how they became to advanced works-in-process over two years of obedience to her dictates, begins a progression of visual attestations that complete this Bardot Blog. While they all depiction of Brauron have appeared in Black and White renditions within our books, what twelve year old Skia wrought from 1383 to 1381 BC told the High Sister the much greater impact by all geomorphological changes until 1360 BC. Accordingly, some of our images need to become colorized decpictions, which follow.
Explication is afforded each image presented in our slide show panel by WEB.com.
Our Bardot Blogs are our non-fictional means of addressing rationally what the Ancient Greeks and Greeks by the ages after the Classical Age mangled so irrationally. We treat the subject mythic personages as true persons worthy of authoritative biography. Even though their names remain solely at they were first introduced, from the orthodox polytheism engendered within the Greek Dark Age, the prehistorical places and times are known, and can be better known, as Greek Mythology & Lore at their fullest. Most of our postings are intentionally argumentative in refutation of academic scholarship that’s been so wrong that it’s no longer relevant to honest intellectual study. Everybody and everywhere is walking away from the stuff of our High Professoriats; students are voting with their feet –Away! We’re intentionally, even intensively persuasive of cultural interpretations of the early myths. We examine their existential purposes at origination, the aitiai, which often carry themes convincing of our beliefs in the essential ephemera of Greek expression and culture. Behind our Bardot Blog postings, our studies since 1924 have offered for more robust expositions of the prehistorical subject matters. We have not yet covered so many of them, or so far, by book publications, but we have a good backlog of postings asd Bardot Blogs. Often, moreover, they’re compilations put into serial postings. All are by the publisher R. Bacon Whitney at his writing in pseudonym, as Saltonstall Weld Bardot.
The Prehistory of Greek Writ
Since Early Greek Mythology means for us solely oral source recitations, in general, allow nevertheless that other great scholars to our best knowledge have ferreted out, or taken reasonably upon faith, corroborations of mythical historicity despite the lost writ by formulized syllabaries of the Greeks extant during the long last floruit of the Late Aegean Bronze Age.
Theirs is the premise of “our real fiction.” It evolves from supposition and requires careful working hypotheses of other prehistoric sources; they include vastly studied material science and art. Earliest myths were wrought upon masterful pottery and mosaic panels that illustrate a latent historicity through their subjects depicted and reflective of period. Ceramic arts affected such content until the enabled transformations of their subjects through description by Greek alphabetic writ. Homer, we believe, was the first to supplant myths written from syllabaries as recitals of his own bardic genius dictated master scribes of alphabetic writ.
The Bardot Sisters, who long preceded my publishing of Bardot Books, tasked with the philology inherent a transition from writ by syllabary to alphabetic writ for the purposes of historical or literary exposition. They also were tasked with the writs of numeracy by many Bronze Age cultures and their scriveners. Our philologists were once young female bright stars at languages and their decoding from fired entablature. They became my own nice old ladies until they passed on from the Bardot Group. They taught me much that is new and otherwise oldest inspired, so that I can dare becoming the pseudonymous Master Translator of all their own composed Oldest Greek. For without them, there could not have become, in any way substantively, Saltonstall Weld Bardot. Without him, though, there couldn’t be Robert Bacon Whitney, his publisher and the founder of Bardot Books since 2007.
Late or Last Age of Patriarchs: Fifteenth Century BC’s Second Half Dynamics:
Far into this century’s Late or Last Age of Patriarchs, until rapidly emergent new dynasts after1415 BC, conquerors or interlopers by foreign origins ceased rampancy and trample of the indigenous natives under matriarchates. Instead, they took upon themselves the native models of sovereign manhood. They took wives of matrilineal sacral majesty and were vouchsafed in return the status od Medon or Governor in an idiomatic English sense. I often use the term Consort Home Protector, unless the new and mighty husband was a Warlord won to the status of Overlord –Tëretaön [Tay-Reh-TAH-own]. They became Helleniized as their generation matured into civilized consolidations of martial gains and females’ pacification eftorts. This movement had already united over the Fifteeenth century BC the three earliest, core pre-Hellenic ethnicities which defined the early Greeks.
The generalized theory behind this predictable tendency of invaders to become “nativized” has been attributed to the syndicated political commentator Joseph Alsop, who was also a Classics’ enthusiast. Mentör corresponds to Alsop’s coherent argument that interloping conquerors abandoned all rapacity once they’d succumbed to a nigh idyll by comparison from where they’d come from. Marital aspirations for the primeval, still extant matriarchs of native sovereignties took over. The warlord conqueror courted them on their own terms in order to become the Consort, or Lord of House, or Consort Home Protector. They knew nothing about agronomy, of course, while his aspired bride was a governance over vast plantations under tilth or at regularizing livestock husbandry. They prospered off his “maiden nymph,” her mother, or her grandmother, even to supporting their fellow interlopers his subordinates to provide for.
A Husband or consort proved apt to melding with matriarchal agronomic regime. He willingly became of Second Estate by pledged loyally and due homage to the female First Estate over the sovereign order. He undertook the role and model of a selfless champion defender. His life was a forfeit to defend that hierarchic order. The best of them, Pelops, proved exemplars of patron land stewardship and martial readiness of the rural commonfolk and townspeople. He conducted agrarian surpluses to export commerce. All such roles put in play for his Meda or High Matron, as realized by Hippodameia for Pelops. He became the prototype an Elite Man, Esthlos, by his willingly subordination to her Persëid ancestral dynasty. After a while, he roved a Late Patriarch over all the Argives, becoming a self-made Hero, after selflessly managing the salvation of his wife’s First Estate of Great Princesses.
Our Bardot Blogs have much to say about the Greek cultural anthropology of matriarchy, co-regency of husband and wife, and the sometimes off marriage traditions which arose from men and women safeguarding each other’s granted heritage and inalienable legacies. For there came a time when the matriarchal Idyllic Age vanished — or, as Hesiod expressed the end of Silver Age humankind and it replacement by the first martial metal bronze, a Bronze Age humankind began in transition to the bellicose Iron Age humanity.
Herakles the Superhero
The most remarkable departure of Classical Greek Mythology, by its eclipse of the Earliest Greek Mythology, is its vast accretion of stories and anecdotes that enlarged the mostly obscured mythic saga about Herakles. He’s no way to be found in any paramount posture of a truly itinerant hero, or a sometimes maniac under Olympian Hera’s supposed scourge of his mind. For, all-in-all the mythical accretion of a Saga, he became the pan-Hellenic superhero. He exists as such, though, solely by much later myths, most of early writ by the alphabet, and long after the lifetime of his true mortal self – Alkeios son-of-Amphitryon and Alkmenë. His birth is still disputed as either Argive or Theban, because both those parents were born Great Prince and Great Princess, respectively. And yet Alkeios was conceived in Thebes where Amphitryon was custodial regent, and whereto Alkmenë followed him, to make amends for causing his banishment over the “staged accidental death” of her father Elektryon.
Although a fabulous oral rendition out of the Greek Dark Age’s final invaders and interlopers seems to deliberately confuses us, there’s even dispute about his true historical name, the approximate date of his lifetime’s end, and how he died. For the most part, however, Alkaios/Alkeios became a composite superhero of many generations of last arrived ethnic Greeks, the Illyrian Doric Greeks and the Greeks whom Dubbed Achaeans. They affixed an agnomen or homorific of acclaim, Herakles, over many epochs that ran into the Dark Age. The contrived superhero becomes clearly a Doric prototype of the superior form of prehistorical patriarchs out of Anatolia, but he’s not yet so lodged within the prehistory of Mentör’s lifetime during the Thirteenth century BC. He knew the Dorians as most prudish and deeply religious Highlanders who were still a mostly quiescent, obscure tribal culture by his alpine nation race. That Herakles became born from both those last arrived ethnicities conformed to a ruthless, brilliant strongman and furiously raging made him a harbinger of the rough and tough Hellenes who emerged from the four centuries of the Greek Dark Age and was finally formulated by his feats over a brief Greek Renaissance.
Before the Polis, or City-State
There was no urban density in the LABA alike the later Polis or City-State. During the LABA only Troy and Miletos of Anatolia came close to that model of both rural and township statehood at concerted meld. Although the first conceptualized polity, subsumed by the Polis, evolved from earliest Greeks at mass flight away from the Greek Peninsula and west coast colonist within Anatolia’s much milder Dark Age after 1100 BC. There the meld of townsmen and rustic bumpkins took a long time to gestate into a prime governance best described as urban. Refugees from Hellas upon Anatolia proved first concurrent with trends by the Age of Colonization. Organized expeditions of eager colonists reached a zenith from 1150 to 950 BCE, whereby urban entities harmonized their commoners of both rural and town folk (the damoj and laoi). Any prior tradition of such polity lies far beyond the purview of Mentör and our opera by his syllabaric writ. Mentör’s times are best characterized by large regional sovereignties or tribal lands which we should translate as commonwealth commerce entities. There’s a taint of communism about the broadly landed entities at nascent social amalgamations; but they’re not in any way comparable, or as foul as the proletariat that Marx, Engel, Lenin or Stalin made a sham of deeply venerating. Rather, the social contract that led to the polis, or poleis, evolved into oligarchy and limited franchise democracy. What was lost by either form was “a prosper alike, suffer alike” perceptual attitude of all citizens under oligarchs and demagogues. Neither form affected their populaces alike the happy matriarchal traditions of Matrons reciprocating Tenants at harmonizatiion of dual work and enterprise sharing as a commonweal.
Finally, the most stable regions of the LABA were lowland or littoral, as either surrounded by wilderness or mountainous barriers. They were the founders or an orthodox polytheism which Demeter, Hestia and Themis got rolling until its inclusion of all deities composing the Olympian Pantheon. There were important step evolutions between the trinity of goddesses and the final pantheon By contrast, the tribal lands of Highlanders dispersed the alpine central massif running down both mountain range divisions of the Greek Peninsula; they were religiously dedicated to the Goddess Beasts Wild (Theia Therön). Conservatories or sacral preserves acted for integration of buffer highland disallowing intrusion by lowlanders: The Highlanders were active a hunting guides, and they might have allowed invaders to trespass over them briefly. Nonetheless, the wilderness was never attractive habitat for permanent conquest by waves of hostile bands of interlopers.
Such dispositions remained bucolic and nigh idyllic until Pelops and Aiakos — conqueror and re-conqueror, respectively, over the south and north mainland divisions of the Greek Peninsula. The change of dispositions began with Pelops, after he subjugated the coastal Westlands of the south mainland peninsula. He consolidated those conquests through formal cooperation with the Southland Highlanders. They assisted his formal adoptions of petty royalties, composed of indigenous, mostly west coastal high chieftains. He resettled his foreign-born, equestrian caste of elite warriors among them, even to bringing them west and out of his homeland of birth, Maionia of Anatolia. His systematic territorial gains of Argolis and the Argolid Peninsula he accomplished through a dynastic marriage, whereby husband and wife bonded their respective hereditary landedness to each other. Afterwards, Pelops, a High Prince by birth, fell into the predictive pattern of subordinationm whereby conquerors succumbed to their wives, an imperial Great Princess in the case of Hippodameia.
Aiakos would perform much the same kind of creation, of autonomous imperial regime, through his re-conquests of territories, by which the last waves of Minyan invaders had to forego all of modern Central Greece of the Peneios River Basin. Having fully reversed or repulsed the Minya, by chasing them back to their oldest former borderlands, By then they had become too well-settled to turn back to their former homelands – above the Aegean’s North Rim Sea, the Dardenelles & the Strait of Dardanos and the north coast of the Sea of Marmara. Desperate to stay permanently settled, the Minyans rendered unto Pelops their homage and liege fealty in 1381 BC. Attaining further, after a complete capitulation of their equestrian might, Pelops let the Minyans settle peaceably as a High Kingdom. He placed them in confederation with Aeoleis, his first founded High Kingdom. Upon that stupendous outcome, Aiakos performed at maritime and overland commerce, at astute administration and by fortuitous marriages a much more expansive imperium, establishing a confederate Great Kingdom. Its construct upon the north mainland consolidated his lesser petty royal realms, falling just short of another High Kingdom that finally recomposed into later Boeotia. His underling kings, men of considerable martial strengths, served him in fealty. Eventually ruling autonomously, their descendants enjoyed “the Patriarch” who lived so long above themand. His ensuing martial successors predeceased him, but their equestrian and martial paramountcy endured on as Aeoleis and Minya until the Trojan War. Into its hostilities a second Peleus fatally volunteered all his might and force over a 10-year duration. The Minyans who fought under his son, the Great Prince Achilles, are known from Homer’s The Iliad as Myrmidons.
The Trojan War Era
A duration from mid-1266 to 1230 BC, its truest knowledge necessitates an almost complete abandonment of credence in Classical Greek Mythography. Its mythographers engendered a 30-year close of that era, whereupon it vanished and the Late Helladic Period IIIC began circa 1190 BC. We have to recognize the hard fact that the Bronze Age Greeks never actually knew who the Trojans were before Troais became a High Kingdom of northwest Anatolia. The 40-gap years became very prolific of recited epic poetry and fulsome prose accounts, such as survive from Quintus of (Anatolian) Smyrna. He lived within a coastal entrepöt inhabited by the many Greeks who had chosen not to return to their homelands upon the Greek Peninsula and/or Archipelago.
They became dubbed squatters after the Sack of Troy and the Wasting of Ilion. They were properly spoils takers, but they were far more than bare subsistence denizens that the Ancient Greeks of the First millennium BC eventually displaced by mass migration into Aeolia, Ionia and Doria. By then some eight epic recitals of considerable length had set down a Saga of the Trojan War. It was totally by and about Greeks, and not about Trojans in fealty to Great Kings over the imperial Hatti of central Anatolia.
We have essayed, of course, who Helen really was, by whom born and wherefrom her sacral matrilineage to rule the Highlanders. She lived from 1284 to 1225 BC. Her death is attributed to the vengeance of widows of Rhodes Island, acting in support of their queen, Polyxo, who had lost her husband Tlepolemos to the war for which Helen was solely blamed. This may not be a credible death, because alternate obscure versions have her dying of old age much later than 1225 BC. Importantly, she was neither Helen of Sparta nor Helen of Troy. She was an only daughter entrusted by her mother Nemesis to fostering by the House of Oebalos over Lakonia. The Wanassa of Lakonia was Lëda of Aetolia, a devoted subject of Nemesis. She was the Queen Holy Matriarch over all Highlanders of Greece. Helen, therefore, was the heiress presumptive to a new realm, a virtual imperium, the Wilderness Wilds of both mainland divisions of the Peninsula. For such a grand renewal of that realm had been prophesied, to wit, that Helen and her twin brother Polydeukes (Pollux in Latin myth) were force sufficient as combined for an arousal of all Highlanders wherever situated their tribes, phratries, and broadest regional brotherhoods.
Our book, Penelopë, Princess of Lakonia, accounts for Helen’s childhood as both a foster sister and dearest held cousin to the many granddaughters of Gorgophonë — the fourth Wanassa of that name; she was also Queen Matriarch over a vaster region than Lakonia – Amykai. Helen’s only foster brother was Kastor, whom Classical Greek and Roman mythographers have often mistaken as a fraternal twin of Polydeukes. He was the son and heir presumptive of his father Tyndareos; and while he lived he had hoped that Helen’s twin Polydeukes would become is junior co-regent, by succession to his uncle Ikarios, the father of the first cousin Penelopë.
From such beginnings, and through her maidenhood and marriage to Menelaos, we account for her abductors, the Trojans led by Alexander (Paris) and Aeneas. Once stolen away from Lakonia, there next emerges her life as an Anatolian suppliant under the protection of the Hatti Great Kingdom. From their she learns that she’s to become queen consort to Alexander, High King presumptive over Wilusa. Thus she’s the successor to his mother Hekabë, the wife of High KIng Priam over the Trojans. Helen abides her captivity as the exalted matriarch over Wilusa for nearly eight years. Then, finally and briefly, she’s for two years a Trojan High Princess, no longer the queen of Wilusa, but in part a suppliant, instead, under the safeguard of Priam and Hekabë. So only very late in the Trojan War was she an occupant of the famous siege bastion, the high city Pergamon, within which Fortress Ramparts Ilion that the Greeks are supposed to have sacked.
Both as prehistory and Early Greek Mythology Helen becomes through our Bardot Blogs the subject of an entirely original biography, which ends with her later life as the beloved Wanassa of the Wilderness Wilds.