Charon's Obol - in Literature

In Literature

Greek and Roman literary sources from the 5th century BC through the 2nd century AD are consistent in attributing four characteristics to Charon’s obol:

• it is a single, low-denomination coin;
• it is placed in the mouth;
• the placement occurs at the time of death;
• it represents a boat fare.

Greek epigrams that were literary versions of epitaphs refer to “the obol that pays the passage of the departed,” with some epigrams referring to the belief by mocking or debunking it. The satirist Lucian has Charon himself, in a dialogue of the same name, declare that he collects “an obol from everyone who makes the downward journey.” In an elegy of consolation spoken in the person of the dead woman, the Augustan poet Propertius expresses the finality of death by her payment of the bronze coin to the infernal toll collector (portitor). Several other authors mention the fee. Often, an author uses the low value of the coin to emphasize that death makes no distinction between rich and poor; all must pay the same because all must die, and a rich person can take no greater amount into death:

The incongruity of paying what is, in effect, admission to Hell encouraged a comic or satiric treatment, and Charon as a ferryman who must be persuaded, threatened, or bribed to do his job appears to be a literary construct that is not reflected in early classical art. Christiane Sourvinou-Inwood has shown that in 5th-century BC depictions of Charon, as on the funerary vases called lekythoi, he is a non-threatening, even reassuring presence who guides women, adolescents, and children to the afterlife. Humor, as in Aristophanes’s comic catabasis The Frogs, “makes the journey to Hades less frightening by articulating it explicitly and trivializing it.” Aristophanes makes jokes about the fee, and a character complains that Theseus must have introduced it, characterizing the Athenian hero in his role of city organizer as a bureaucrat.

Lucian satirizes the obol in his essay “On Funerals”: