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— CH. 1 · THE WINGED RAM'S FLIGHT —

Golden Fleece

~3 min read · Ch. 1 of 6
6 sections
  • A yellow ram with golden wool soared over the sea, carrying two children named Phrixus and Helle. The boy held on tight while his sister fell into the water below. Her name now marks the strait known as the Hellespont to this day. This winged creature had been born from Poseidon in a primitive ram-form upon Theophane, a nymph who was the granddaughter of Helios. The ram spoke to Phrixus during their flight, encouraging him to hold fast against the wind. They landed safely on the easternmost shore of the Black Sea at Colchis. There the ram was sacrificed to the gods and returned to Poseidon. Its fleece hung preserved on an oak tree within a sacred grove dedicated to Ares.

  • King Aeëtes kept the Golden Fleece in that sacred grove where it remained for years. Jason arrived with his crew of Argonauts under orders from King Pelias of Iolcus. He needed the fleece to claim his rightful throne in Thessaly. A never-sleeping dragon guarded the tree where the fleece hung. This serpent had teeth that could become soldiers when planted in the ground. Some versions describe Jason attempting to put the guard serpent to sleep before taking the prize. Medea, daughter of King Aeëtes, helped them steal the fleece from its hiding place. She used her knowledge to overcome the dragon's vigilance. The fleece itself glowed with matted skeins of gold as described in later accounts.

  • Pindar wrote about the quest in his Fourth Pythian Ode during 462 BC though the fleece did not dominate the narrative. Apollonius of Rhodes composed the classic Argonautica in mid-third century BC Alexandria. His work recast earlier sources that have since disappeared from history. Valerius Flaccus created another Latin version of the story during the reign of Emperor Vespasian. These written records show how the tale changed over time while keeping core elements intact. The details varied significantly between different authors and eras. Each writer added their own interpretation to the ancient myth. The story survived through these literary transformations despite losing many original texts.

  • Only two representations of the Golden Fleece appear on Attic-painted wares from the fifth century BC. One krater resides at the Metropolitan Museum of Art while a kylix sits in Vatican collections. Douris painted a cup around 470 BC showing Jason being disgorged from the mouth of the dragon. This detail does not fit easily into any surviving literary source. Behind the dragon, the fleece hangs from an apple tree rather than an oak. Athena appears as Jason's helper instead of Medea who had a complex history in Athens. These visual artifacts provide unique information absent from written accounts. They reveal how Athenians viewed the myth differently than later writers described it.

  • Scholars in the twentieth century suggested the fleece represented sheep husbandry brought to Greece from eastern lands. Other readings theorized it referred to golden grain or the sun itself. A more widespread interpretation relates the myth to washing gold from streams using sheep fleeces. Strabo describes how barbarians obtained gold by means of perforated troughs and fleecy skins. Sheep fleeces stretched over wooden frames would be submerged in streams where gold flecks collected. The fleeces hung in trees to dry before workers shook out the precious metal. This placer mining method was well attested in Georgia east of the Black Sea. Purple-dyed cloth also offered another possible meaning since Tyrian purple marked great wealth.

  • Contemporary heraldic variations feature frequently throughout modern Georgia today. Western Georgian municipalities display coats of arms incorporating the Golden Fleece symbol. Kutaisi, the ancient capital city of Colchis, uses this emblem prominently on its official flag. The fleece represents authority and kingship within these regional symbols. It connects current cities to their historical roots in ancient times. These visual representations keep the myth alive for new generations. The image appears on flags associated with various western Georgian locations. Each coat of arm tells a story of heritage and identity through this ancient symbol.

Common questions

Who were the children carried by the golden ram in Greek mythology?

The winged creature named Phrixus and Helle. The boy held on tight while his sister fell into the water below, creating the strait known as the Hellespont to this day.

Where did the golden ram land after flying from Greece?

They landed safely on the easternmost shore of the Black Sea at Colchis. There the ram was sacrificed to the gods and returned to Poseidon.

What happened to Jason when he tried to steal the Golden Fleece?

A never-sleeping dragon guarded the tree where the fleece hung with teeth that could become soldiers when planted in the ground. Some versions describe Jason attempting to put the guard serpent to sleep before taking the prize.

When did Pindar write about the quest for the Golden Fleece?

Pindar wrote about the quest in his Fourth Pythian Ode during 462 BC though the fleece did not dominate the narrative.

How many representations of the Golden Fleece appear on Attic-painted wares from the fifth century BC?

Only two representations of the Golden Fleece appear on Attic-painted wares from the fifth century BC. One krater resides at the Metropolitan Museum of Art while a kylix sits in Vatican collections.

Why do modern Georgian municipalities use the Golden Fleece symbol today?

Contemporary heraldic variations feature frequently throughout modern Georgia today because Western Georgian municipalities display coats of arms incorporating the Golden Fleece symbol. Kutaisi, the ancient capital city of Colchis, uses this emblem prominently on its official flag.

All sources

22 references cited across the entry

  1. 1bookLives of the NecromancersWilliam Godwin — London, F. J. Mason — 1876
  2. 2journalPolysemy and Ideology in Pindar 'Pythian' 4.229–30Nigel Nicholson — Autumn–Winter 2000
  3. 3journalWho Is That Cloaked Man? Observations on Early Fifth Century B. C. Pictures of the Golden FleeceCynthia King — July 1983
  4. 5harvnbBraund (1994) p. 21–23Braund — 1994
  5. 6journalKult Swietego runa w hetyckiej AnatoliiM. Popko — 1974
  6. 7harvnbLordkipanidze (2001)Lordkipanidze — 2001
  7. 8webStrabo, Geography, NOTICEPerseus.tufts.edu
  8. 9journalThe Hydrometallurgy of Gold ProcessingT Tran — 1992
  9. 11harvnbBraund (1994) p. 24Braund — 1994
  10. 12harvnbBacon (1925) p. 64 ff, 163 ffBacon — 1925
  11. 13harvnbBacon (1925)Bacon — 1925
  12. 14journalJournal International d'Archéologie NumismatiqueM. Svoronos — 1914
  13. 15journalDie Bedeutung des Wassers im Kult und Leben der AltenM. Ninck — 1921
  14. 16journalThe last word on the Golden Fleece legend?M.L. Ryder — 1991
  15. 17journalJason's Golden FleeceSmith, G.J. et al. — 1992
  16. 20webhistory of sea byssus clothDesignboom.com
  17. 21harvnbBarber (1991)Barber — 1991
  18. 22webDocument TitleMembers.tripod.com