Aphrodite

Aphrodite (Template:IPAc-en, Template:Respell)Template:Efn is an ancient Greek goddess associated with love, lust, beauty, pleasure, passion, procreation, and as her syncretised Roman counterpart {{#invoke:Lang|lang}}, desire, sex, fertility, prosperity, and victory. Aphrodite's major symbols include seashells, myrtles, roses, doves, sparrows, and swans. The cult of Aphrodite was largely derived from that of the Phoenician goddess Astarte, a cognate of the East Semitic goddess Ishtar, whose cult was based on the Sumerian cult of Inanna. Aphrodite's main cult centers were Cythera, Cyprus, Corinth, and Athens. Her main festival was the Aphrodisia, which was celebrated annually in midsummer. In Laconia, Aphrodite was worshipped as a warrior goddess. She was also the patron goddess of prostitutes, an association which led early scholars to propose the concept of sacred prostitution in Greco-Roman culture, an idea which is now generally seen as erroneous.

A major goddess in the Greek pantheon, Aphrodite featured prominently in ancient Greek literature. According to many sources, like Homer's Iliad and Sappho’s Ode to Aphrodite, she is the daughter of Zeus and Dione. In Hesiod's Theogony, however, Aphrodite is born off the coast of Cythera from the foam ({{#invoke:Lang|lang}}, {{#invoke:Lang|lang}}) produced by Uranus's genitals, which his son Cronus had severed and thrown into the sea. In his Symposium, Plato asserts that these two origins actually belong to separate entities; Aphrodite Urania (a transcendent "Heavenly" Aphrodite, who “partakes not of the female but only of the male,” with Plato describing her as inspiring love between men, but having nothing to do with the love of women) and Aphrodite Pandemos (Aphrodite common to "all the people" who Plato described as “wanton,” to contrast her with the virginal Aphrodite Urania, who didn’t engage in sexual acts at all. Pandemos inspired love between men and women, unlike her older counterpart).<ref>This claim is made at Symposium 180e. It is hard to interpret the role of the various speeches in the dialogue and their relationship to what Plato actually thought; therefore, it is controversial whether Plato, in fact, believed this claim about Aphrodite. See Frisbee Sheffield, "The Role of the Earlier Speeches in the "Symposium": Plato's Endoxic Method?" in J. H. Lesher, Debra Nails & Frisbee C. C. Sheffield (eds.), Plato's Symposium: Issues in Interpretation and Reception, Harvard University Press, (2006).</ref> The epithet Aphrodite Areia (the "Warlike") reveals her contrasting nature in ancient Greek religion. Aphrodite had many other epithets, each emphasizing a different aspect of the same goddess or used by a different local cult. Thus she was also known as Cytherea (Lady of Cythera) and Cypris (Lady of Cyprus), because both locations claimed to be the place of her birth. Sappho's Ode to Aphrodite is one of the earliest poems dedicated to the goddess and survives from the Archaic period nearly complete.

In Greek mythology, Aphrodite was married to Hephaestus, the god of fire, blacksmiths and metalworking. Aphrodite was frequently unfaithful to him and had many lovers; in the Odyssey, she is caught in the act of adultery with Ares, the god of war. In the First Homeric Hymn to Aphrodite, she seduces the mortal shepherd Anchises after Zeus made her fall in love with him. Aphrodite was also the surrogate mother and lover of the mortal shepherd Adonis, who was killed by a wild boar. Along with Athena and Hera, Aphrodite was one of the three goddesses whose feud resulted in the beginning of the Trojan War and plays a major role throughout the Iliad. Aphrodite has been featured in Western art as a symbol of female beauty and has appeared in numerous works of Western literature. She is a major deity in modern Neopagan religions, including the Church of Aphrodite, Wicca, and Hellenism.

Etymology

Hesiod derives the name Aphrodite from {{#invoke:Lang|lang}} ({{#invoke:Lang|lang}}) "sea-foam",Template:Sfn interpreting the name as "risen from the foam",<ref>Hesiod, Theogony, 190–197.</ref>Template:Sfn but most modern scholars regard this as a spurious folk etymology.Template:SfnTemplate:Sfn Early-modern scholars of classical mythology attempted to argue that Aphrodite's name was of Greek or Indo-European origin, but these efforts have mostly been abandoned.Template:Sfn Aphrodite's name is generally accepted to be of non-Greek (probably Semitic) origin, but its exact derivation cannot be determined with confidence.Template:SfnTemplate:Sfn

Scholars in the late-nineteenth and early-twentieth centuries, accepting Hesiod's "foam" etymology as genuine, analyzed the second part of Aphrodite's name as *-odítē "wanderer"<ref>Paul Kretschmer, "Zum pamphylischen Dialekt", Zeitschrift für vergleichende Sprachforschung auf dem Gebiet der Indogermanischen Sprachen, 33 (1895), 267.</ref> or as *-dítē "bright".<ref>Ernst Maaß, "Aphrodite und die hl. Pelagia", Neue Jahrbücher für das klassische Altertum, 27 (1911), 457–468.</ref><ref>Vittore Pisani, "Akmon e Dieus", Archivio glottologico italiano, 24 (1930), 65–73.</ref> More recently, Michael Janda, also accepting Hesiod's etymology, has argued in favor of the latter of these interpretations and claims the story of a birth from the foam as an Indo-European mytheme.Template:SfnTemplate:Sfn Similarly, Krzysztof Tomasz Witczak proposes an Indo-European compound {{#invoke:Lang|lang}} "very" and {{#invoke:Lang|lang}} "to shine", also referring to Eos,Template:Sfn and Daniel Kölligan has interpreted Aphrodite's name as "shining up from the mist/foam".<ref>Template:Cite journal</ref> Other scholars have argued that these hypotheses are unlikely, since Aphrodite's attributes are entirely different from those of both Eos and the Vedic deity Ushas.Template:SfnTemplate:Sfn

Modern scholars, due to the believed Near Eastern origins of Aphrodite's worship, have since proposed Semitic origins for the name.Template:SfnTemplate:Sfn Some scholars, such as Fritz Hommel, have suggested that Aphrodite's name is a hellenized pronunciation of the name "Astarte"; other scholars, however, reject this as being linguistically untenable.Template:SfnTemplate:Sfn Martin West reconstructs a Cyprian Canaanite form of the name as either Template:Transliteration or Template:Transliteration, and cautiously suggests the latter as being an epithet with the meaning "She of the Villages".Template:Sfn Aren Wilson-Wright suggests the Phoenician form Template:Transliteration as an elative epithet meaning "unique, excellent, sublime".<ref>Template:Cite conference</ref>

A number of improbable non-Greek etymologies have also been suggested. One Semitic etymology compares Aphrodite to the Assyrian barīrītu, the name of a female demon that appears in Middle Babylonian and Late Babylonian texts.<ref>Chicago Assyrian Dictionary, vol. 2, p.Template:Nbsp111.</ref> Hammarström<ref>M. Hammarström, "Griechisch-etruskische Wortgleichungen", Glotta: Zeitschrift für griechische und lateinische Sprache 11 (1921), 215–216.</ref> looks to Etruscan, comparing (e)prθni "lord", an Etruscan honorific loaned into Greek as πρύτανις.Template:SfnTemplate:SfnTemplate:Sfn This would make the theonym in origin an honorific, "the lady".Template:SfnTemplate:Sfn Most scholars reject this etymology as implausible,Template:SfnTemplate:SfnTemplate:Sfn especially since Aphrodite's name actually appears in Etruscan in the borrowed form Apru (from Greek {{#invoke:Lang|lang}}, clipped form of Aphrodite).Template:Sfn The medieval Etymologicum Magnum (Template:Circa) offers a highly contrived etymology, deriving Aphrodite from the compound habrodíaitos ({{#invoke:Lang|lang}}), "she who lives delicately", from habrós and díaita. The alteration from b to ph is explained as a "familiar" characteristic of Greek "obvious from the Macedonians".<ref>Etymologicum Magnum, Ἀφροδίτη</ref>

In the Cypriot syllabary, a syllabic script used on the island of Cyprus from the eleventh until the fourth centuries BC, Aphrodite's name is attested in the forms Template:Script (a-po-ro-ta-o-i, read right-to-left),<ref>Template:Cite book</ref> Template:Script (a-po-ro-ti-ta-i, samewise),<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and finally Template:Script (a-po-ro-ti-si-jo, "Template:Linktext", "related to Aphrodite", in the context of a month).<ref>Template:Cite book</ref>

Origins

Near Eastern love goddess

The cult of Aphrodite in Greece was imported from, or at least influenced by, the cult of Astarte in Phoenicia,Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn which, in turn, was influenced by the cult of the Mesopotamian goddess known as "Ishtar" to the East Semitic peoples and as "Inanna" to the Sumerians.Template:SfnTemplate:SfnTemplate:Sfn Pausanias states that the first to establish a cult of Aphrodite were the Assyrians, followed by the Paphians of Cyprus and then the Phoenicians at Ascalon. The Phoenicians, in turn, taught her worship to the people of Cythera.<ref>Pausanias, Description of Greece, I. XIV.7</ref>

Aphrodite took on Inanna-Ishtar's associations with sexuality and procreation.Template:Sfn Furthermore, she was known as Ourania (Οὐρανία), which means "heavenly",Template:Sfn a title corresponding to Inanna's role as the Queen of Heaven.Template:SfnTemplate:Sfn Early artistic and literary portrayals of Aphrodite are extremely similar on Inanna-Ishtar.Template:Sfn Like Inanna-Ishtar, Aphrodite was also a warrior goddess;Template:SfnTemplate:SfnTemplate:Sfn the second-century AD Greek geographer Pausanias records that, in Sparta, Aphrodite was worshipped as Aphrodite Areia, which means "warlike".Template:SfnTemplate:Sfn He also mentions that Aphrodite's most ancient cult statues in Sparta and on Cythera showed her bearing arms.Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn Modern scholars note that Aphrodite's warrior-goddess aspects appear in the oldest strata of her worshipTemplate:Sfn and see it as an indication of her Near Eastern origins.Template:SfnTemplate:Sfn

Nineteenth-century classical scholars had a general aversion to the idea that ancient Greek religion was at all influenced by the cultures of the Near East,Template:Sfn but even Friedrich Gottlieb Welcker, who argued that Near Eastern influence on Greek culture was largely confined to material culture,Template:Sfn admitted that Aphrodite was clearly of Phoenician origin.Template:Sfn The significant influence of Near Eastern culture on early Greek religion in general, and on the cult of Aphrodite in particular,Template:Sfn is now widely recognized as dating to a period of orientalization during the eighth century BC,Template:Sfn when archaic Greece was on the fringes of the Neo-Assyrian Empire.Template:Sfn

Indo-European dawn goddess

Some early comparative mythologists opposed to the idea of a Near Eastern origin argued that Aphrodite originated as an aspect of the Greek dawn goddess EosTemplate:SfnTemplate:Sfn and that she was therefore ultimately derived from the Proto-Indo-European dawn goddess *H_aéusōs (properly Greek Eos, Latin Aurora, Sanskrit Ushas).Template:SfnTemplate:Sfn Most modern scholars have now rejected the notion of a purely Indo-European Aphrodite,Template:SfnTemplate:SfnTemplate:SfnTemplate:Sfn but it is possible that Aphrodite, originally a Semitic deity, may have been influenced by the Indo-European dawn goddess.Template:Sfn Both Aphrodite and Eos were known for their erotic beauty and aggressive sexualityTemplate:Sfn and both had relationships with mortal lovers.Template:Sfn Both goddesses were associated with the colors red, white, and gold.Template:Sfn Michael Janda etymologizes Aphrodite's name as an epithet of Eos meaning "she who rises from the foam [of the ocean]"Template:Sfn and points to Hesiod's Theogony account of Aphrodite's birth as an archaic reflex of Indo-European myth.Template:Sfn Aphrodite rising out of the waters after Cronus defeats Uranus as a mytheme would then be directly cognate to the Rigvedic myth of Indra defeating Vrtra, liberating Ushas.Template:SfnTemplate:Sfn Another key similarity between Aphrodite and the Indo-European dawn goddess is her close kinship to the Greek sky deity,Template:Sfn since both of the main claimants to her paternity (Zeus and Uranus) are sky deities.Template:Sfn

Forms and epithets

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Aphrodite's most common cultic epithet was Ourania, meaning "heavenly",Template:SfnTemplate:Sfn but this epithet almost never occurs in literary texts, indicating a purely cultic significance.Template:Sfn Another common name for Aphrodite was Pandemos ("For All the Folk").Template:Sfn In her role as Aphrodite Pandemos, Aphrodite was associated with Peithō ({{#invoke:Lang|lang}}), meaning "persuasion",Template:Sfn and could be prayed to for aid in seduction.Template:Sfn The character of Pausanias in Plato's Symposium, takes differing cult-practices associated with different epithets of the goddess to claim that Ourania and Pandemos are, in fact, separate goddesses. He asserts that Aphrodite Ourania is the celestial Aphrodite, born from the sea foam after Cronus castrated Uranus, and the older of the two goddesses. According to the Symposium, Aphrodite Ourania is the inspiration of male homosexual desire, specifically the ephebic eros, and pederasty. Aphrodite Pandemos, by contrast, is the younger of the two goddesses: the common Aphrodite, born from the union of Zeus and Dione, and the inspiration of heterosexual desire and sexual promiscuity, the "lesser" of the two loves.<ref>Plato, Symposium, 181a-d.</ref><ref>Richard L. Hunter, Plato's Symposium, Oxford University Press, 2004, pp. 44–47</ref> Paphian (Παφία), was one of her epithets, after the Paphos in Cyprus where she had emerged from the sea at her birth.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>

Among the Neoplatonists and, later, their Christian interpreters, Ourania is associated with spiritual love, and Pandemos with physical love (desire). A representation of Ourania with her foot resting on a tortoise came to be seen as emblematic of discretion in conjugal love; it was the subject of a chryselephantine sculpture by Phidias for Elis, known only from a parenthetical comment by the geographer Pausanias.<ref>Pausanias, Periegesis, vi.25.1; Aphrodite Pandemos was represented in the same temple riding on a goat, symbol of purely carnal rut: "The meaning of the tortoise and of the he-goat I leave to those who care to guess", Pausanias remarks.</ref> The image was taken up again after the Renaissance.<ref>Andrea Alciato, Emblemata / Les emblemes (1584).</ref>

One of Aphrodite's most common literary epithets is Philommeidḗs ({{#invoke:Lang|lang}}),Template:Sfn which means "smile-loving",Template:Sfn but is sometimes mistranslated as "laughter-loving".Template:Sfn This epithet occurs throughout both of the Homeric epics and the First Homeric Hymn to Aphrodite.Template:Sfn Hesiod references it once in his Theogony in the context of Aphrodite's birth,Template:Sfn but interprets it as "genital-loving" rather than "smile-loving".Template:Sfn Monica Cyrino notes that the epithet may relate to the fact that, in many artistic depictions of Aphrodite, she is shown smiling.Template:Sfn Other epithets of her include Mechanitis meaning skilled in inventing<ref>Template:Cite encyclopedia</ref> and Automata because, according to Servius, she was the source of spontaneous love.<ref>Template:Cite book</ref>

Common literary epithets of Aphrodite are Cypris and Cythereia,Template:Sfn which derive from her associations with the islands of Cyprus and Cythera respectively.Template:Sfn On Cyprus, Aphrodite was sometimes called Eleemon ("the merciful").Template:Sfn In Athens, she was known as Aphrodite en kēpois ("Aphrodite of the Gardens").Template:Sfn At Cape Colias, a town along the Attic coast, she was venerated as Genetyllis "Mother".Template:Sfn The Spartans worshipped her as Potnia "Mistress", Enoplios "Armed", Morpho "Shapely", Ambologera "She who Postpones Old Age".Template:Sfn Across the Greek world, she was known under epithets such as Melainis in Corinth "Black or Dark One",<ref>Template:Cite encyclopedia</ref> Skotia "Dark One", Androphonos "Killer of Men", Anosia "Unholy", and Tymborychos "Gravedigger",Template:Sfn all of which indicate her darker, more violent nature.Template:Sfn

A male version of Aphrodite known as Aphroditus was worshipped in the city of Amathus on Cyprus.Template:SfnTemplate:SfnTemplate:Sfn Aphroditus was depicted with the figure and dress of a woman, but had a beard, and was shown lifting his dress to reveal an erect phallus.Template:SfnTemplate:Sfn This gesture was believed to be an apotropaic symbol, and was thought to convey good fortune upon the viewer.Template:Sfn Eventually, the popularity of Aphroditus waned as the mainstream, fully feminine version of Aphrodite became more popular, but traces of his cult are preserved in the later legends of Hermaphroditus.Template:Sfn

List of epithets

<ref>Nlisson, Vol I, pp. 521–526</ref><ref>Cyrino, 2010, pp. 38–40</ref><ref>Kerenyi, 1951, pp. 80–81</ref>

• Androphagos, eating men.
• Anosia, unholly.
• Aphrogeneia, foam-sprung.<ref>Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898), Aphrogeneia</ref>
• Areia, related to war. There was an old xoanon of the goddess at Cythera.<ref>Pausanias 3.17.5</ref> Several depictions in Greek art show Aphrodite as the opponent of the giant Mimas.<ref>Giuliani, Luca. Schefold, Karl. Gods and Heroes in Late Archaic Greek Art. Cambridge University Press. Dec. 3, 1992. pgs. 57-59.</ref>
• Cypris, Cyprus is her homeland by Homer and Hesiod.
• Cytheria, of Cythera.
• Eleēmon, merciful
• Enoplios, armed at Sparta.
• Euploia, good sailing, related to ships. She had a temple at Piraeus.<ref>Pausanias 1.1.3</ref>
• Genetyllis, by Aristophanes,an epithet close to Kolias.<ref>Pausanias 1.1.5</ref>
• Hera, at Sparta there was a temple of Hera-Hypercheiria and a xoanon of Aphrodite-Hera that was offered to the brides.<ref>Pausanias 3.13.8)</ref>
• En kẽpois, of the gardens. The oldest of the fates was called "Άφροδίτη έν κήποις" (Aphrodite of the Gardens).
• Epistrophia, of the return.
• Kolias, goddess of childbirth in Attica, with a temple on the mountain "Kolias".
• Limenia, of the harbour at Hermione.<ref name="Pausanias 2.34.11">Pausanias 2.34.11</ref>
• Melainis, dark one.
• Melaina, black.
• Morpho, at Sparta. She was depicted with a veil and rocks near her feet.<ref>Pausanias 3.15.11</ref>
• Nymphia, of the marriage. She had a temple on the road from Troezen to Hermione.
• Olympia, of Olympia.
• Pandemos, of the whole demos. In Athens a great festival was celebrated on the Acropolis.
• Paphia, of Paphos, with a great festival. The priests performed her mysteries.
• Philomeidēs, smile loving.
• Pontia, of the open sea, at Hermione.<ref name="Pausanias 2.34.11"/>
• Praxis, act.
• Skotia, dark one.
• Ourania, heavenly that indicates her oriental descent.

Worship

Classical period

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File:The Temple of Aphrodite, built in the Ionic order in stages during the Roman period (from 1st century BC to 2nd century AD) and later converted into a Christian basilica, Aphrodisias, Caria, Turkey (20487630885).jpg

Ruins of the temple of Aphrodite at Aphrodisias

Aphrodite's main festival, the Aphrodisia, was celebrated across Greece, but particularly in Athens and Corinth. In Athens, the Aphrodisia was celebrated on the fourth day of the month of Hekatombaion in honor of Aphrodite's role in the unification of Attica.Template:SfnTemplate:Sfn During this festival, the priests of Aphrodite would purify the temple of Aphrodite Pandemos on the southwestern slope of the Acropolis with the blood of a sacrificed dove.Template:Sfn Next, the altars would be anointedTemplate:Sfn and the cult statues of Aphrodite Pandemos and Peitho would be escorted in a majestic procession to a place where they would be ritually bathed.Template:Sfn Aphrodite was also honored in Athens as part of the Arrhephoria festival.Template:Sfn The fourth day of every month was sacred to Aphrodite.Template:Sfn

Pausanias records that, in Sparta, Aphrodite was worshipped as Aphrodite Areia, which means "warlike".Template:SfnTemplate:Sfn This epithet stresses Aphrodite's connections to Ares, with whom she had extramarital relations.Template:SfnTemplate:Sfn Pausanias also records that, in SpartaTemplate:SfnTemplate:Sfn and on Cythera, a number of extremely ancient cult statues of Aphrodite portrayed her bearing arms.Template:SfnTemplate:Sfn Other cult statues showed her bound in chains.Template:Sfn

Aphrodite was the patron goddess of prostitutes of all varieties,Template:SfnTemplate:Sfn ranging from pornai (cheap street prostitutes typically owned as slaves by wealthy pimps) to hetairai (expensive, well-educated hired companions, who were usually self-employed and sometimes provided sex to their customers).Template:Sfn The city of Corinth was renowned throughout the ancient world for its many hetairai,Template:Sfn who had a widespread reputation for being among the most skilled, but also the most expensive, prostitutes in the Greek world.Template:Sfn Corinth also had a major temple to Aphrodite located on the AcrocorinthTemplate:Sfn and was one of the main centers of her cult.Template:Sfn Records of numerous dedications to Aphrodite made by successful courtesans have survived in poems and in pottery inscriptions.Template:Sfn References to Aphrodite in association with prostitution are found in Corinth as well as on the islands of Cyprus, Cythera, and Sicily.Template:Sfn Aphrodite's Mesopotamian precursor Inanna-Ishtar was also closely associated with prostitution.Template:SfnTemplate:SfnTemplate:Sfn

Scholars in the nineteenth and twentieth centuries believed that the cult of Aphrodite may have involved ritual prostitution,Template:SfnTemplate:Sfn an assumption based on ambiguous passages in certain ancient texts, particularly a fragment of a skolion by the Boeotian poet Pindar,Template:Sfn which mentions prostitutes in Corinth in association with Aphrodite.Template:Sfn Modern scholars now dismiss the notion of ritual prostitution in Greece as a "historiographic myth" with no factual basis.Template:Sfn

Hellenistic and Roman periods

File:Anquises y Afrodita - Afrodisias.jpg

Greek relief from Aphrodisias, depicting a Roman-influenced Aphrodite sitting on a throne holding an infant while the shepherd Anchises stands beside her.

During the Hellenistic period, the Greeks identified Aphrodite with the ancient Egyptian goddesses Hathor and Isis.Template:SfnTemplate:Sfn<ref name=Lar>Larousse Desk Reference Encyclopedia, The Book People, Haydock, 1995, p. 215.</ref> Aphrodite was the patron goddess of the Lagid queens and Queen Arsinoe II was identified as her mortal incarnation.Template:Sfn Aphrodite was worshipped in Alexandria and had numerous temples in and around the city.Template:Sfn Arsinoe II introduced the cult of Adonis to Alexandria and many of the women there partook in it.Template:Sfn The Tessarakonteres, a gigantic catamaran galley designed by Archimedes for Ptolemy IV Philopator, had a circular temple to Aphrodite on it with a marble statue of the goddess herself.Template:Sfn In the second century BC, Ptolemy VIII Physcon and his wives Cleopatra II and Cleopatra III dedicated a temple to Aphrodite Hathor at Philae.Template:Sfn Statuettes of Aphrodite for personal devotion became common in Egypt starting in the early Ptolemaic times and extending until long after Egypt became a Roman province.Template:Sfn

The ancient Romans identified Aphrodite with their goddess Venus, who was originally a goddess of agricultural fertility, vegetation, and springtime.Template:Sfn According to the Roman historian Livy, Aphrodite and Venus were officially identified in the third century BCTemplate:Sfn when the cult of Venus Erycina was introduced to Rome from the Greek sanctuary of Aphrodite on Mount Eryx in Sicily.Template:Sfn After this point, Romans adopted Aphrodite's iconography and myths and applied them to Venus.Template:Sfn Because Aphrodite was the mother of the Trojan hero Aeneas in Greek mythologyTemplate:Sfn and the Roman tradition claimed Aeneas as the founder of Rome,Template:Sfn Venus became venerated as Venus Genetrix, the mother of the entire Roman nation.Template:Sfn Julius Caesar claimed to be directly descended from Aeneas's son IulusTemplate:Sfn and became a strong proponent of the cult of Venus.Template:Sfn This precedent was later followed by his nephew Augustus and the later emperors claiming succession from him.Template:Sfn

This syncretism greatly impacted Greek worship of Aphrodite.Template:Sfn During the Roman era, the cults of Aphrodite in many Greek cities began to emphasize her relationship with Troy and Aeneas.Template:Sfn They also began to adopt distinctively Roman elements,Template:Sfn portraying Aphrodite as more maternal, more militaristic, and more concerned with administrative bureaucracy.Template:Sfn She was claimed as a divine guardian by many political magistrates.Template:Sfn Appearances of Aphrodite in Greek literature also vastly proliferated, usually showing Aphrodite in a characteristically Roman manner.Template:Sfn

Mythology

Birth

File:Sandro Botticelli - La nascita di Venere - Google Art Project - edited.jpg

The Birth of Venus (Template:Circa) by Sandro Botticelli,Template:Sfn Uffizi, Florence

File:Atuell en forma d'Afrodita en una petxina, Àtica, necròpolis de Fanagoria, pinínsula de Taman. Primer quart del segle IV aC, ceràmica.JPG

Early fourth-century BC Attic pottery vessel in the shape of Aphrodite inside a shell from the Phanagoria cemetery in the Taman Peninsula

File:Aphrodites Rock.jpg

Petra tou Romiou ("The rock of the Greek"), Aphrodite's legendary birthplace in Paphos, Cyprus

Aphrodite is usually said to have been born near her chief center of worship, Paphos, on the island of Cyprus, which is why she is sometimes called "Cyprian", especially in the poetic works of Sappho. The Sanctuary of Aphrodite Paphia, marking her birthplace, was a place of pilgrimage in the ancient world for centuries.<ref>[1] Template:Webarchive</ref> Other versions of her myth have her born near the island of Cythera, hence another of her names, "Cytherea".<ref>Homer, Odyssey, viii, 288; Herodotus i. 105; Pausanias iii, 23, § 1; Anacreon v. 9; Horace, Carmina, i, 4, 5.</ref> Cythera was a stopping place for trade and culture between Crete and the Peloponesus,Template:Sfn so these stories may preserve traces of the migration of Aphrodite's cult from the Middle East to mainland Greece.Template:Sfn

According to the version of her birth recounted by Hesiod in his Theogony,<ref>Hesiod, Theogony 191–192.</ref>Template:Sfn Cronus severed Uranus' genitals and threw them behind him into the sea.Template:SfnTemplate:SfnTemplate:Sfn The foam from his genitals gave rise to AphroditeTemplate:Sfn (hence her name, which Hesiod interprets as "foam-arisen"),Template:Sfn while the Giants, the Erinyes (furies), and the Meliae emerged from the drops of his blood.Template:SfnTemplate:Sfn Hesiod states that the genitals "were carried over the sea a long time, and white foam arose from the immortal flesh; with it a girl grew". After Aphrodite was born from the sea-foam, she washed up to shore in the presence of the other gods. Hesiod's account of Aphrodite's birth following Uranus's castration is probably derived from The Song of Kumarbi,Template:SfnTemplate:Sfn an ancient Hittite epic poem in which the god Kumarbi overthrows his father Anu, the god of the sky, and bites off his genitals, causing him to become pregnant and give birth to Anu's children, which include Ishtar and her brother Teshub, the Hittite storm god.Template:SfnTemplate:Sfn

In the Iliad,<ref>Homer, Iliad 5.370 and xx, 105</ref> Aphrodite is described as the daughter of Zeus and Dione.Template:Sfn Dione's name appears to be a feminine cognate to Dios and Dion,Template:Sfn which are oblique forms of the name Zeus.Template:Sfn Zeus and Dione shared a cult at Dodona in northwestern Greece.Template:Sfn In the Theogony, Hesiod describes Dione as an Oceanid,Template:Sfn but Apollodorus makes her the thirteenth Titan, child of Gaia and Uranus.<ref>Apollodorus, 1.1.3</ref>

Marriage

File:Pompeii - Casa di Marte e Venere - MAN.jpg

First-century AD Roman fresco of Mars and Venus from Pompeii

Aphrodite is consistently portrayed as a nubile, infinitely desirable adult, having had no childhood.Template:Sfn She is often depicted nude.Template:Sfn In the Iliad, Aphrodite is the apparently unmarried consort of Ares, the god of war,Template:Sfn and the wife of Hephaestus is a different goddess named Charis.Template:Sfn Likewise, in Hesiod's Theogony, Aphrodite is unmarried and the wife of Hephaestus is Aglaea, the youngest of the three Charites.Template:Sfn

In Book Eight of the Odyssey,Template:Sfn however, the blind singer Demodocus describes Aphrodite as the wife of Hephaestus and tells how she committed adultery with Ares during the Trojan War.Template:SfnTemplate:Sfn The sun-god Helios saw Aphrodite and Ares having sex in Hephaestus's bed and warned Hephaestus, who fashioned a fine, near invisible net.Template:Sfn The next time Ares and Aphrodite had sex together, the net trapped them both.Template:Sfn Hephaestus brought all the gods into the bedchamber to laugh at the captured adulterers,Template:Sfn but Apollo, Hermes, and Poseidon had sympathy for AresTemplate:Sfn and Poseidon agreed to pay Hephaestus for Ares's release.Template:Sfn Aphrodite returned to her temple in Cyprus, where she was attended by the Charites.Template:Sfn This narrative probably originated as a Greek folk tale, originally independent of the Odyssey.Template:Sfn In a much later interpolated detail, Ares put the young soldier Alectryon by the door to warn of Helios's arrival but Alectryon fell asleep on guard duty.<ref>Template:Cite book</ref> Helios discovered the two and alerted Hephaestus; Ares in rage turned Alectryon into a rooster, which unfailingly crows to announce the sunrise.<ref>Lucian, Gallus 3, see also scholiast on Aristophanes, Birds, 835; Eustathius, Ad Odysseam, 1.300; Ausonius, 26.2.27; Libanius, Progymnasmata 2.26</ref>

After exposing them, Hephaestus asks Zeus for his wedding gifts and dowry to be returned to him;<ref>Homer, Odyssey 8.267 ff</ref> by the time of the Trojan War, he is married to Charis/Aglaea, one of the Graces, apparently divorced from Aphrodite.Template:Sfn<ref>Homer, Iliad 18.382</ref> Afterwards, it was generally Ares who was regarded as the husband or official consort of the goddess; on the François Vase, the two arrive at the wedding of Peleus and Thetis on the same chariot, as do Zeus with Hera and Poseidon with Amphitrite. The poets Pindar and Aeschylus refer to Ares as Aphrodite's husband.<ref>Hard, p. 202</ref>

Later stories were invented to explain Aphrodite's marriage to Hephaestus. In the most famous story, Zeus hastily married Aphrodite to Hephaestus in order to prevent the other gods from fighting over her.Template:Sfn In another version of the myth, Hephaestus gave his mother Hera a golden throne, but when she sat on it, she became trapped and he refused to let her go until she agreed to give him Aphrodite's hand in marriage.Template:Sfn Hephaestus was overjoyed to be married to the goddess of beauty, and forged her beautiful jewelry, including a strophion ({{#invoke:Lang|lang}}) known as the {{#invoke:Lang|lang}} ({{#invoke:Lang|lang}}),Template:Sfn a saltire-shaped undergarment (usually translated as the girdle of Aphrodite),Template:Sfn which accentuated her breastsTemplate:Sfn and made her even more irresistible to men.Template:Sfn Such strophia were commonly used in depictions of the Near Eastern goddesses Ishtar and Atargatis.Template:Sfn

Attendants

File:Satala Aphrodite Yerevan 2025.jpg

CitationClass=web }}</ref><ref name="Nersessian">Template:Cite book</ref>

Aphrodite is almost always accompanied by Eros, the god of lust and sexual desire.Template:Sfn In his Theogony, Hesiod describes Eros as one of the four original primeval forces born at the beginning of time,Template:Sfn but, after the birth of Aphrodite from the sea foam, he is joined by Himeros and, together, they become Aphrodite's constant companions.Template:Sfn In early Greek art, Eros and Himeros are both shown as idealized handsome youths with wings.Template:Sfn The Greek lyric poets regarded the power of Eros and Himeros as dangerous, compulsive, and impossible for anyone to resist.Template:Sfn In modern times, Eros is often seen as Aphrodite's son,Template:Sfn but this is actually a comparatively late innovation.Template:Sfn A scholion on Theocritus's Idylls remarks that the sixth-century BC poet Sappho had described Eros as the son of Aphrodite and Uranus,Template:Sfn but the first surviving reference to Eros as Aphrodite's son comes from Apollonius of Rhodes's Argonautica, written in the third century BC, which makes him the son of Aphrodite and Ares.Template:Sfn Later, the Romans, who saw Venus as a mother goddess, seized on this idea of Eros as Aphrodite's son and popularized it,Template:Sfn making it the predominant portrayal in works on mythology until the present day.Template:Sfn

Aphrodite's main attendants were the three Charites, whom Hesiod identifies as the daughters of Zeus and Eurynome and names as Aglaea ("Splendor"), Euphrosyne ("Good Cheer"), and Thalia ("Abundance").Template:Sfn The Charites had been worshipped as goddesses in Greece since the beginning of Greek history, long before Aphrodite was introduced to the pantheon.Template:Sfn Aphrodite's other set of attendants was the three Horae (the "Hours"),Template:Sfn whom Hesiod identifies as the daughters of Zeus and Themis and names as Eunomia ("Good Order"), Dike ("Justice"), and Eirene ("Peace").Template:Sfn Aphrodite was also sometimes accompanied by Harmonia, her daughter by Ares, and Hebe, the daughter of Zeus and Hera.Template:Sfn

The fertility god Priapus was usually considered to be Aphrodite's son by Dionysus,Template:SfnTemplate:Sfn but he was sometimes also described as her son by Hermes, Adonis, or even Zeus.Template:Sfn A scholion on Apollonius of Rhodes's ArgonauticaTemplate:Sfn states that, while Aphrodite was pregnant with Priapus, Hera envied her and applied an evil potion to her belly while she was sleeping to ensure that the child would be hideous.Template:Sfn In another version, Hera cursed Aphrodite's unborn son because he had been fathered by Zeus.<ref name=":sud">"Priapus", Suda On Line, Tr. Ross Scaife, 10 August 2014, Entry</ref> When Aphrodite gave birth, she was horrified to see that the child had a massive, permanently erect penis, a potbelly, and a huge tongue.Template:Sfn Aphrodite abandoned the infant to die in the wilderness, but a herdsman found him and raised him, later discovering that Priapus could use his massive penis to aid in the growth of plants.Template:Sfn

Anchises

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File:William Blake Richmond - Venus and Anchises - Google Art Project.jpg

Venus and Anchises (1889 or 1890) by William Blake Richmond

The First Homeric Hymn to Aphrodite (Hymn 5), which was probably composed sometime in the mid-seventh century BC,Template:Sfn describes how Zeus once became annoyed with Aphrodite for causing deities to fall in love with mortals,Template:Sfn so he caused her to fall in love with Anchises, a handsome mortal shepherd who lived in the foothills beneath Mount Ida near the city of Troy.Template:Sfn Aphrodite appears to Anchises in the form of a tall, beautiful, mortal virgin while he is alone in his home.Template:Sfn Anchises sees her dressed in bright clothing and gleaming jewelry, with her breasts shining with divine radiance.Template:Sfn He asks her if she is Aphrodite and promises to build her an altar on top of the mountain if she will bless him and his family.Template:Sfn

Aphrodite lies and tells him that she is not a goddess, but the daughter of one of the noble families of Phrygia.Template:Sfn She claims to be able to understand the Trojan language because she had a Trojan nurse as a child and says that she found herself on the mountainside after she was snatched up by Hermes while dancing in a celebration in honor of Artemis, the goddess of virginity.Template:Sfn Aphrodite tells Anchises that she is still a virgin and begs him to take her to his parents.Template:Sfn Anchises immediately becomes overcome with mad lust for Aphrodite and swears that he will have sex with her.Template:Sfn Anchises takes Aphrodite, with her eyes cast downwards, to his bed, which is covered in the furs of lions and bears.Template:Sfn He then strips her naked and makes love to her.Template:Sfn

After the lovemaking is complete, Aphrodite reveals her true divine form.Template:Sfn Anchises is terrified, but Aphrodite consoles him and promises that she will bear him a son.Template:Sfn She prophesies that their son will be the demigod Aeneas, who will be raised by the nymphs of the wilderness for five years before going to Troy to become a nobleman like his father.Template:Sfn The story of Aeneas's conception is also mentioned in Hesiod's Theogony and in Book II of Homer's Iliad.Template:Sfn<ref>Hesiod, Theogony 1008–10; Homer, Iliad 2.819–21.</ref>

Adonis

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The myth of Aphrodite and Adonis is probably derived from the ancient Sumerian legend of Inanna and Dumuzid.Template:SfnTemplate:SfnTemplate:Sfn The Greek name {{#invoke:Lang|lang}} (Adōnis, {{#invoke:IPA|main}}) is derived from the Canaanite word ʼadōn, meaning "lord".Template:SfnTemplate:Sfn The earliest known Greek reference to Adonis comes from a fragment of a poem by the Lesbian poet Sappho (Template:Circa – Template:Circa), in which a chorus of young girls asks Aphrodite what they can do to mourn Adonis's death.Template:Sfn Aphrodite replies that they must beat their breasts and tear their tunics.Template:Sfn Later references flesh out the story with more details.Template:Sfn According to the retelling of the story found in the poem Metamorphoses by the Roman poet Ovid (43 BC – 17/18 AD), Adonis was the son of Myrrha, who was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus, after Myrrha's mother bragged that her daughter was more beautiful than the goddess.Template:Sfn Driven out after becoming pregnant, Myrrha was changed into a myrrh tree, but still gave birth to Adonis.Template:Sfn

Aphrodite found the baby and took him to the underworld to be fostered by Persephone.Template:Sfn She returned for him once he was grown and discovered him to be strikingly handsome.Template:Sfn Persephone wanted to keep Adonis, resulting in a custody battle between the two goddesses over whom should rightly possess Adonis.Template:Sfn Zeus settled the dispute by decreeing that Adonis would spend one third of the year with Aphrodite, one third with Persephone, and one third with whomever he chose.Template:Sfn Adonis chose to spend that time with Aphrodite.Template:Sfn Then, one day, while Adonis was hunting, he was wounded by a wild boar and bled to death in Aphrodite's arms.Template:Sfn In a semi-mocking work, the Dialogues of the Gods, the satirical author Lucian comedically relates how a frustrated Aphrodite complains to the moon goddess Selene about her son Eros making Persephone fall in love with Adonis and now she has to share him with her.<ref>Lucian, Dialogues of the Gods, Aphrodite and the Moon</ref>

In different versions of the story, the boar was either sent by Ares, who was jealous that Aphrodite was spending so much time with Adonis, or by Artemis, who wanted revenge against Aphrodite for having killed her devoted follower Hippolytus.Template:Sfn In another version, Apollo in fury changed himself into a boar and killed Adonis because Aphrodite had blinded his son Erymanthus when he stumbled upon Aphrodite naked as she was bathing after intercourse with Adonis.<ref>Template:Harvnb: Some translations erroneously add Apollo as one of the men Aphrodite had sex with before Erymanthus saw her.</ref> The story also provides an etiology for Aphrodite's associations with certain flowers.Template:Sfn Reportedly, as she mourned Adonis's death, she caused anemones to grow wherever his blood fell and declared a festival on the anniversary of his death.Template:Sfn In one version of the story, Aphrodite injured herself on a thorn from a rose bush and the rose, which had previously been white, was stained red by her blood.Template:Sfn According to Lucian's On the Syrian Goddess,Template:Sfn each year during the festival of Adonis, the Adonis River in Lebanon (now known as the Abraham River) ran red with blood.Template:Sfn

The myth of Adonis is associated with the festival of the Adonia, which was celebrated by Greek women every year in midsummer.Template:Sfn The festival, which was evidently already celebrated in Lesbos by Sappho's time, seems to have first become popular in Athens in the mid-fifth century BC.Template:Sfn At the start of the festival, the women would plant a "garden of Adonis", a small garden planted inside a small basket or a shallow piece of broken pottery containing a variety of quick-growing plants, such as lettuce and fennel, or even quick-sprouting grains such as wheat and barley.Template:Sfn The women would then climb ladders to the roofs of their houses, where they would place the gardens out under the heat of the summer sun.Template:Sfn The plants would sprout in the sunlight but wither quickly in the heat.Template:Sfn Then the women would mourn and lament loudly over the death of Adonis,Template:Sfn tearing their clothes and beating their breasts in a public display of grief.Template:Sfn

Divine favoritism

File:Pygmalion (Raoux).jpg

Pygmalion and Galatea (1717) by Jean Raoux, showing Aphrodite bringing the statue to life

In Hesiod's Works and Days, Zeus orders Aphrodite to make Pandora, the first woman, physically beautiful and sexually attractive.Template:Sfn so "men will love to embrace" her.Template:Sfn Aphrodite "spills grace" over Pandora's headTemplate:Sfn and equips her with "painful desire and knee-weakening anguish".Template:Sfn Aphrodite's attendants, Peitho, the Charites, and the Horae, adorn Pandora with finery and jewelry.Template:Sfn

After the deaths of their parents, the orphaned Cleothera along with Merope were raised by Aphrodite.<ref name="ody">Homer, Odyssey 20.66-78</ref> The other Olympian goddesses also blessed the girls with gifts and blessings; Hera gave them beauty, Artemis high stature, and Athena taught them women's crafts.<ref name="ody" /><ref name="paus1">Pausanias 10.30.1</ref> When Cleothera and Merope were of age, Aphrodite consulted with Zeus to secure happy marriages for them.<ref name="eus">Codex Palatino-Vaticanus, scholia on Homer's Odyssey 19.517</ref>

According to one myth, Aphrodite aided Hippomenes, a noble youth who wished to marry Atalanta, a maiden who was renowned throughout the land for her beauty, but who refused to marry any man unless he could outrun her in a footrace.Template:SfnTemplate:Sfn Atalanta was an exceedingly swift runner and she beheaded all of the men who lost to her.Template:SfnTemplate:Sfn Aphrodite gave Hippomenes three golden apples from the Garden of the Hesperides and instructed him to toss them in front of Atalanta as he raced her.Template:SfnTemplate:Sfn Hippomenes obeyed Aphrodite's orderTemplate:Sfn and Atalanta, seeing the beautiful, golden fruits, bent down to pick up each one, allowing Hippomenes to outrun her.Template:SfnTemplate:Sfn In the version of the story from Ovid's Metamorphoses, Hippomenes forgets to repay Aphrodite for her aid,Template:SfnTemplate:Sfn so she causes the couple to become inflamed with lust while they are staying at the temple of Cybele.Template:Sfn The couple desecrate the temple by having sex in it, leading Cybele to turn them into lions as punishment.Template:SfnTemplate:Sfn

The myth of Pygmalion is first mentioned by the third-century BC Greek writer Philostephanus of Cyrene,Template:Sfn<ref>Clement, Exhortation to the Greeks, 4</ref> but is first recounted in detail in Ovid's Metamorphoses.Template:Sfn According to Ovid, Pygmalion was an exceedingly handsome sculptor from the island of Cyprus, who was so sickened by the immorality of women that he refused to marry.Template:SfnTemplate:Sfn He fell madly and passionately in love with the ivory cult statue he was carving of Aphrodite and longed to marry it.Template:SfnTemplate:Sfn Because Pygmalion was extremely pious and devoted to Aphrodite,Template:SfnTemplate:Sfn the goddess brought the statue to life.Template:SfnTemplate:Sfn Pygmalion married the girl the statue became and they had a son named Paphos, after whom the capital of Cyprus received its name.Template:SfnTemplate:Sfn Pseudo-Apollodorus later mentions "Metharme, daughter of Pygmalion, king of Cyprus".<ref>Apollodorus, 3.14.3.</ref>

Anger myths

File:Hippolytus and Phaedra, fresco from Pompeii.JPG

First-century AD Roman fresco from Pompeii showing the virgin Hippolytus spurning the advances of his stepmother Phaedra, whom Aphrodite caused to fall in love with him in order to bring about his tragic death.Template:Sfn

File:Rhodos Crouching Venus at the Archaeological Museum of Rhodes̠03.jpg

Aphrodite of Rhodes, Template:Circa, Rhodes Archaeological Museum.

File:Archaeological Museum of Rethymno 37 - Marble statue of Aphrodite, Lappa, mid-2nd century AD cropped detail.jpg

Marble statue of Aphrodite Rhithymnia, mid-2nd century AD, Archaeological Museum of Rethymno, Crete.

File:Tête d'Aphrodite.JPG

Terracotta figurine of Aphrodite, 2nd century BC, Archaeological Museum of Pella.

Aphrodite generously rewarded those who honored her, but also punished those who disrespected her, often quite brutally.Template:Sfn A myth described in Apollonius of Rhodes's Argonautica and later summarized in the Bibliotheca of Pseudo-Apollodorus tells how, when the women of the island of Lemnos refused to sacrifice to Aphrodite, the goddess cursed them to stink horribly so that their husbands would never have sex with them.Template:Sfn Instead, their husbands started having sex with their Thracian slave-girls.Template:Sfn In anger, the women of Lemnos murdered the entire male population of the island, as well as all the Thracian slaves.Template:Sfn When Jason and his crew of Argonauts arrived on Lemnos, they mated with the sex-starved women under Aphrodite's approval and repopulated the island.Template:Sfn From then on, the women of Lemnos never disrespected Aphrodite again.Template:Sfn

In Euripides's tragedy Hippolytus, which was first performed at the City Dionysia in 428 BC, Theseus's son Hippolytus worships only Artemis, the goddess of virginity, and refuses to engage in any form of sexual contact.Template:Sfn Aphrodite is infuriated by his prideful behaviorTemplate:Sfn and, in the prologue to the play, she declares that, by honoring only Artemis and refusing to venerate her, Hippolytus has directly challenged her authority.Template:Sfn Aphrodite therefore causes Hippolytus's stepmother, Phaedra, to fall in love with him, knowing Hippolytus will reject her.Template:Sfn After being rejected, Phaedra commits suicide and leaves a suicide note to Theseus telling him that she killed herself because Hippolytus attempted to rape her.Template:Sfn Theseus prays to Poseidon to kill Hippolytus for his transgression.Template:Sfn Poseidon sends a wild bull to scare Hippolytus's horses as he is riding by the sea in his chariot, causing the horses to bolt and smash the chariot against the cliffs, dragging Hippolytus to a bloody death across the rocky shoreline.Template:Sfn The play concludes with Artemis vowing to kill Aphrodite's own mortal beloved (presumably Adonis) in revenge.Template:Sfn

Glaucus of Corinth angered Aphrodite by refusing to let his horses for chariot racing mate, since doing so would hinder their speed.<ref>Vergil, Georgics 3.266–88, with Servius's note to line 268; Hand, The Routledge Handbook of Greek Mythology, pp. 432, 663.</ref> During the chariot race at the funeral games of King Pelias, Aphrodite drove his horses mad and they tore him apart.<ref>Hyginus, Fabulae 250.3, 273.11; Pausanias, Guide to Greece 6.20.19</ref>

Polyphonte was a young woman who chose a virginal life with Artemis instead of marriage and children, as favoured by Aphrodite. Aphrodite cursed her, causing her to have children by a bear. The resulting bear-like offspring Agrius and Oreius were wild cannibals who incurred the hatred of Zeus for attacking traveling strangers. Ultimately, Ares (who was Polyphonte's grandfather) and Hermes (who was originally dispatched by Zeus to kill them) transformed all Polyphonte, Agrius, and Oreius into birds of ill omen while the servant who begged for mercy was transformed into a woodpecker.<ref>Antoninus Liberalis, Metamorphoses, 21</ref>

According to Apollodorus, a jealous Aphrodite cursed Eos, the goddess of dawn, to be perpetually in love and have insatiable sexual desire because Eos once had lain with Aphrodite's sweetheart Ares.<ref>Apollodorus, 1.4.4.</ref>

According to Ovid in his Metamorphoses (book 10.238 ff.), Propoetides who are the daughters of Propoetus from the city of Amathus on the island of Cyprus denied Aphrodite's divinity and failed to worship her properly. Therefore, Aphrodite turned them into the world's first prostitutes.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> According to Diodorus Siculus, when the Rhodian sea nymphe Halia's six sons by Poseidon arrogantly refused to let Aphrodite land upon their shore, the goddess cursed them with insanity. In their madness, they raped Halia. As punishment, Poseidon buried them in the island's sea-caverns.<ref name=":0">Diodorus Siculus, Bibliotheca historica 5.55.4–7</ref>

Xanthius, a descendant of Bellerophon, had two children: Leucippus and an unnamed daughter. Through the wrath of Aphrodite (reasons unknown), Leucippus fell in love with his own sister. They started a secret relationship but the girl was already betrothed to another man and he went on to inform her father Xanthius, without telling him the name of the seducer. Xanthius went straight to his daughter's chamber where she was together with Leucippus right at the moment. On hearing him enter, she tried to escape, but Xanthius hit her with a dagger, thinking that he was slaying the seducer, and killed her. Leucippus, failing to recognise his father at first, slew him. When the truth was revealed, he had to leave the country and took part in colonisation of Crete and the lands in Asia Minor.<ref>Parthenius, Erotica Pathemata 5</ref>

Queen Cenchreis of Cyprus, wife of King Cinyras, bragged that her daughter Myrrha was more beautiful than Aphrodite. Therefore, Myrrha was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus and he slept with her unknowingly in the dark. She eventually transformed into the myrrh tree and gave birth to Adonis in this form.<ref name="OvidMyrrhaAdonis">Ovid, Metamorphoses 10.298–518</ref>Template:SfnTemplate:SfnTemplate:Sfn In another version of the same story, King of Assyria Theias was the father of Myrrha and Adonis, and again Aphrodite urged Myrrha, or Smyrna, to commit incest with her father, Theias. Myrrha's nurse helped with the scheme. When Theias discovered this, he flew into a rage, chasing his daughter with a knife. The gods turned her into a myrrh tree and Adonis eventually sprung from this tree. It was also said that Myrrha fled from her father, and Aphrodite transformed her into a tree. Adonis was then born when Theias shot an arrow into the tree or when a boar used its tusks to tear the tree's bark off.<ref>Apollodorus, 3.14.4; Antoninus Liberalis, 34</ref> Cinyras also had three other daughters: Braesia, Laogora, and Orsedice. These girls by the wrath of Aphrodite (reasons unknown) cohabited with foreigners and ended their life in Egypt.<ref>Pseudo-Apollodorus, 3.14.3; 3.9.1 for Laodice.</ref>

The Muse Clio derided the goddess' own love for Adonis. Therefore, Clio fell in love with Pierus, son of Magnes and bore Hyacinth.<ref>Apollodorus, Bibliotheca 1.3.3</ref>

Aegiale was a daughter of Adrastus and Amphithea and was married to Diomedes. Because of anger of Aphrodite, whom Diomedes had wounded in the war against Troy, she had multiple lovers, including a certain Hippolytus.<ref>Scholia on Iliad 5.411</ref><ref name="Tzetzes" /> when Aegiale went so far as to threaten his life, he fled to Italy.<ref name="Tzetzes">Tzetzes on Lycophron 610.</ref><ref>Ovid, Metamorphoses, 14.476</ref> According to Stesichorus and Hesiod while Tyndareus sacrificing to the gods he forgot Aphrodite, therefore the goddess made his daughters twice and thrice wed and deserters of their husbands. Timandra deserted Echemus and went and came to Phyleus and Clytaemnestra deserted Agamemnon and lay with Aegisthus who was a worse mate for her and eventually killed her husband with her lover and finally, Helen of Troy deserted Menelaus under the influence of Aphrodite for Paris and her unfaitfulness eventually causes the War of Troy.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> As a result of her actions, Aphrodite caused the War of Troy in order to take Priam's kingdom and pass it down to her descendants.<ref>Pierre Grimal, The Dictionary of Classical Mythology, s.v. "Aineias"</ref>

In one of the versions of the legend, Pasiphae did not make offerings to the goddess Venus [Aphrodite]. Because of this, Venus [Aphrodite] inspired in her an unnatural love for a bull resulting in the birth of the Minotaur<ref>Hyginus, Fabulae 40</ref> or she cursed her because she was Helios's daughter who revealed her adultery to Hephaestus.<ref>Seneca, Phaedra 124</ref><ref>Scholia on Euripides' Hippolytus 47.</ref> For Helios' own tale-telling, she cursed him with uncontrollable lust over the mortal princess Leucothoe, which led to him abandoning his then-lover Clytie, leaving her heartbroken.<ref>Ovid, Metamorphoses 4.192–270; Hard, p. 45</ref>

Lysippe was the mother of Tanais by Berossos. Her son only venerated Ares and was fully devoted to war, neglecting love and marriage. Aphrodite cursed him with falling in love with his own mother. Preferring to die rather than give up his chastity, he threw himself into the river Amazonius, which was subsequently renamed Tanais.<ref>Pseudo-Plutarch, On Rivers, 14</ref>

According to Hyginus, Orpheus's mother Calliope of the Muses at the behest of Zeus, judged the dispute between the goddesses Aphrodite and Persephone over Adonis and decided that both shall possess him half of the year. This enraged Venus [Aphrodite], because she had not been granted what she thought was her right. Therefore, Venus [Aphrodite] inspired love for Orpheus in the women of Thrace, causing them to tear him apart as each of them sought Orpheus for herself.<ref>Hyginus, Astronomica 2.7.4</ref>

Aphrodite personally witnessed the young huntress Rhodopis swear eternal devotion and chastity to Artemis when she joined her group. Aphrodite then summoned her son Eros, and convinced him that such lifestyle was an insult to them both. So under her command, Eros made Rhodopis and Euthynicus, another young hunter who had shunned love and romance just like her, to fall in love with each other. Despite their chaste life, Rhodopis and Euthynicus withdrew to some cavern where they violated their vows. Artemis was not slow to take notice after seeing Aphrodite laugh, so she changed Rhodopis into a fountain as a punishment instead.<ref>Template:Cite journal</ref><ref>Template:Cite book</ref>

Judgment of Paris and Trojan War

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File:Judgement Paris Antioch Louvre Ma3443.jpg

Ancient Greek mosaic from Antioch dating to the second century AD, depicting the Judgement of Paris

The myth of the Judgement of Paris is mentioned briefly in the Iliad,Template:Sfn but is described in depth in an epitome of the Cypria, a lost poem of the Epic Cycle,Template:Sfn which records that all the gods and goddesses as well as various mortals were invited to the marriage of Peleus and Thetis (the eventual parents of Achilles).Template:Sfn Only Eris, goddess of discord, was not invited.Template:Sfn She was annoyed at this, so she arrived with a golden apple inscribed with the word καλλίστῃ (kallistēi, "for the fairest"), which she threw among the goddesses.Template:Sfn Aphrodite, Hera, and Athena all claimed to be the fairest, and thus the rightful owner of the apple.Template:Sfn

The goddesses chose to place the matter before Zeus, who, not wanting to favor one of the goddesses, put the choice into the hands of Paris, a Trojan prince.Template:Sfn After bathing in the spring of Mount Ida where Troy was situated, the goddesses appeared before Paris for his decision.Template:Sfn In the extant ancient depictions of the Judgement of Paris, Aphrodite is only occasionally represented nude, and Athena and Hera are always fully clothed.Template:Sfn Since the Renaissance, however, Western paintings have typically portrayed all three goddesses as completely naked.Template:SfnAll three goddesses were ideally beautiful and Paris could not decide between them, so they resorted to bribes.Template:Sfn Hera tried to bribe Paris with power over all Asia and Europe,Template:Sfn and Athena offered wisdom, fame and glory in battle,Template:Sfn but Aphrodite promised Paris that, if he were to choose her as the fairest, she would let him marry the most beautiful woman on earth.Template:Sfn This woman was Helen, who was already married to King Menelaus of Sparta.Template:Sfn Paris selected Aphrodite and awarded her the apple.Template:Sfn The other two goddesses were enraged and, as a direct result, sided with the Greeks in the Trojan War.Template:Sfn

Aphrodite plays an important and active role throughout the entirety of Homer's Iliad.Template:Sfn In Book III, she rescues Paris from Menelaus after he foolishly challenges him to a one-on-one duel.Template:Sfn She then appears to Helen in the form of an old woman and attempts to persuade her to have sex with Paris,Template:Sfn reminding her of his physical beauty and athletic prowess.Template:Sfn Helen immediately recognizes Aphrodite by her beautiful neck, perfect breasts, and flashing eyesTemplate:Sfn and sharply chides the goddess.Template:Sfn Aphrodite rebukes Helen, reminding her that, if she vexes her, she will punish her just as much as she has favored her already.Template:Sfn Helen demurely follows Aphrodite's command.Template:Sfn

In Book V, Aphrodite charges into battle to rescue her son Aeneas from the Greek hero Diomedes.Template:Sfn Diomedes recognizes Aphrodite as a "weakling" goddessTemplate:Sfn and, thrusting his spear under Athena's guidance, nicks her wrist through her "ambrosial robe".Template:Sfn Aphrodite borrows Ares's chariot to ride back to Mount Olympus, where she meets Dione. Aphrodite complains to her mother about Diomedes' handiwork, and Dione consoles her daughter with examples of gods wounded by mortals and notes that Diomedes is risking his life by fighting against the gods.Template:Sfn In fact, Diomedes subsequently fought both Apollo and Ares but lived to an old age, his wife Aegialia, however, took other lovers with the help of the vengeful Aphrodite and never permitted him to return home to Argos after the war. Dione then heals Aphrodite's wounds while Zeus chides her for putting herself in danger,Template:SfnTemplate:Sfn reminding her that "her specialty is love, not war."Template:Sfn According to Walter Burkert, this scene directly parallels a scene from Tablet VI of the Epic of Gilgamesh in which Ishtar, Aphrodite's Akkadian precursor, cries to her mother Antu after the hero Gilgamesh rejects her sexual advances, but she is mildly rebuked by her father Anu.Template:Sfn In Book XIV of the Iliad, during the Dios Apate episode, Aphrodite lends her kestos himas to Hera for the purpose of seducing Zeus and distracting him from the battlefield, so the gods could interfere without the fear of Zeus.Template:Sfn In the Theomachia in Book XXI, Aphrodite again enters the battlefield to carry Ares away after he is wounded by Athena.Template:Sfn<ref>Homer, Iliad 21.416–17.</ref>

Offspring

File:Napoli BW 2013-05-16 16-32-51 DxO.jpg

The so-called "Venus in a bikini", depicts her Greek counterpart Aphrodite as she is about to untie her sandal, with a small Eros squatting beneath her left arm, 1st-century AD.Template:Efn

Sometimes poets and dramatists recounted ancient traditions, which varied, and sometimes they invented new details; later scholiasts might draw on either or simply guess.<ref>Template:Cite book</ref><ref>Template:Cite book</ref> Thus while Aeneas and Phobos were regularly described as offspring of Aphrodite, others listed here such as Priapus and Eros were sometimes said to be children of Aphrodite but with varying fathers and sometimes given other mothers or none at all.

Offspring	Father
Aeneas,Template:Sfn Lyrus/LyrnusTemplate:Sfn	Anchises
Phobos,Template:Sfn Deimos,Template:Sfn Harmonia,Template:SfnTemplate:Sfn the Erotes (Eros,<ref name="eros">Eros is usually mentioned as the son of Aphrodite but in other versions he is a parentless primordial.</ref>Template:Sfn Anteros,Template:Efn Himeros,Template:Sfn Pothos)Template:Sfn	AresTemplate:SfnTemplate:Sfn
Hymenaios, Iacchus, Priapus,Template:Sfn the Charites (Graces: Aglaea, Euphrosyne, Thalia)	Dionysus
Hermaphroditos,<ref>Diodorus Siculus, 4.6.5: "... Hermaphroditus, as he has been called, who was born of Hermes and Aphrodite and received a name which is a combination of those of both his parents."</ref> PriapusTemplate:Sfn	Hermes
Rhodos<ref>Pindar, Olympian 7.14 makes her the daughter of Aphrodite, but does not mention any father. Herodorus, fr. 62 Fowler (Fowler 2001, p. 253), apud schol. Pindar Olympian 7.24–5; Fowler 2013, p. 591 make her the daughter of Aphrodite and Poseidon.</ref>	Poseidon
Beroe, Golgos,Template:Sfn Priapus (rarely)Template:Sfn	AdonisTemplate:SfnTemplate:Sfn
Eryx,<ref>Diodorus Siculus, 4.23.2</ref> Meligounis and several more unnamed daughters<ref>Hesychius of Alexandria s. v. Μελιγουνίς: "Meligounis: this is what the island Lipara was called. Also one of the daughters of Aphrodite."</ref>	Butes<ref>Apollodorus, 1.9.25.</ref><ref>Servius on Aeneid, 1.574, 5.24</ref>
Astynous<ref>Apollodorus, 3.14.3.</ref>	Phaethon<ref>Hesiod, Theogony 986–990; Pausanias, Description of Greece, 1.3.1 (using the name "Hemera" for Eos)</ref>
Priapus<ref name=":sud"/>	Zeus
PeithoTemplate:Sfn	unknown

Iconography

Symbols

File:Aphrodite Naples Fréjus - Musée du Louvre AGER Ma 335 ; MR 369 ; N 530.jpg

The Aphrodite of Fréjus statue on display. Aphrodite holds the apple of Discord in her left hand

Aphrodite's most prominent avian symbol was the dove,Template:Sfn which was originally an important symbol of her Near Eastern precursor Inanna-Ishtar.Template:SfnTemplate:Sfn (In fact, the ancient Greek word for "dove", peristerá, may be derived from a Semitic phrase peraḥ Ištar, meaning "bird of Ishtar".Template:SfnTemplate:Sfn) Aphrodite frequently appears with doves in ancient Greek potteryTemplate:Sfn and the temple of Aphrodite Pandemos on the southwest slope of the Athenian Acropolis was decorated with relief sculptures of doves with knotted fillets in their beaks.Template:Sfn Votive offerings of small, white, marble doves were also discovered in the temple of Aphrodite at Daphni.Template:Sfn In addition to her associations with doves, Aphrodite was also closely linked with sparrowsTemplate:Sfn and she is described riding in a chariot pulled by sparrows in Sappho's "Ode to Aphrodite".Template:Sfn According to myth, the dove was originally a nymph named Peristera who helped Aphrodite win in a flower-picking contest over her son Eros; for this Eros turned her into a dove, but Aphrodite took the dove under her wing and made it her sacred bird.<ref>Template:Cite book</ref><ref>Template:Cite book</ref>

Because of her connections to the sea, Aphrodite was associated with a number of different types of water fowl,Template:Sfn including swans, geese, and ducks.Template:Sfn Aphrodite's other symbols included the sea, conch shells, and roses.Template:Sfn The rose and myrtle flowers were both sacred to Aphrodite.Template:Sfn A myth explaining the origin of Aphrodite's connection to myrtle goes that originally the myrtle was a maiden, Myrina, a dedicated priestess of Aphrodite. When her previous betrothed carried her away from the temple to marry her, Myrina killed him, and Aphrodite turned her into a myrtle, forever under her protection.<ref>Template:Cite book</ref> Her most important fruit emblem was the apple,Template:Sfn and in myth, she turned Melos, childhood friend and kin-in-law to Adonis, into an apple after he killed himself, mourning over Adonis' death. Likewise, Melos's wife Pelia was turned into a dove.<ref>Smith, William (1861), Dictionary of Greek and Roman Biography and Mythology, Walton and Maberly, s.v Melus.</ref> She was also associated with pomegranates,Template:Sfn possibly because the red seeds suggested sexualityTemplate:Sfn or because Greek women sometimes used pomegranates as a method of birth control.Template:Sfn In Greek art, Aphrodite is often also accompanied by dolphins and Nereids.Template:Sfn

In classical art

A scene of Aphrodite rising from the sea appears on the back of the Ludovisi Throne (Template:Circa 460 BC),Template:Sfn which was probably originally part of a massive altar that was constructed as part of the Ionic temple to Aphrodite in the Greek polis of Locri Epizephyrii in Magna Graecia in southern Italy.Template:Sfn The throne shows Aphrodite rising from the sea, clad in a diaphanous garment, which is drenched with seawater and clinging to her body, revealing her upturned breasts and the outline of her navel.Template:Sfn Her hair hangs dripping as she reaches to two attendants standing barefoot on the rocky shore on either side of her, lifting her out of the water.Template:Sfn Scenes with Aphrodite appear in works of classical Greek pottery,Template:Sfn including a famous white-ground kylix by the Pistoxenos Painter dating the between Template:Circa 470 and 460 BC, showing her riding on a swan or goose.Template:Sfn Aphrodite was often described as golden-haired and portrayed with this color hair in art.Template:Sfn

In Template:Circa BC, the Athenian sculptor Praxiteles carved the marble statue Aphrodite of Knidos,Template:SfnTemplate:Sfn which Pliny the Elder later praised as the greatest sculpture ever made.Template:Sfn The statue showed a nude Aphrodite modestly covering her pubic region while resting against a water pot with her robe draped over it for support.Template:SfnTemplate:Sfn The Aphrodite of Knidos was the first full-sized statue to depict Aphrodite completely nakedTemplate:Sfn and one of the first sculptures that was intended to be viewed from all sides.Template:SfnTemplate:Sfn The statue was purchased by the people of Knidos in around 350 BCTemplate:Sfn and proved to be tremendously influential on later depictions of Aphrodite.Template:Sfn The original sculpture has been lost,Template:SfnTemplate:Sfn but written descriptions of it as well several depictions of it on coins are still extantTemplate:SfnTemplate:SfnTemplate:Sfn and over sixty copies, small-scale models, and fragments of it have been identified.Template:Sfn

The Greek painter Apelles of Kos, a contemporary of Praxiteles, produced the panel painting Aphrodite Anadyomene (Aphrodite Rising from the Sea).Template:Sfn According to Athenaeus, Apelles was inspired to paint the painting after watching the courtesan Phryne take off her clothes, untie her hair, and bathe naked in the sea at Eleusis.Template:Sfn The painting was displayed in the Asclepeion on the island of Kos.Template:Sfn The Aphrodite Anadyomene went unnoticed for centuries,Template:Sfn but Pliny the Elder records that, in his own time, it was regarded as Apelles's most famous work.Template:Sfn

During the Hellenistic and Roman periods, statues depicting Aphrodite proliferated;Template:Sfn many of these statues were modeled at least to some extent on Praxiteles's Aphrodite of Knidos.Template:Sfn Some statues show Aphrodite crouching naked;Template:Sfn others show her wringing water out of her hair as she rises from the sea.Template:Sfn Another common type of statue is known as Aphrodite Kallipygos, the name of which is Greek for "Aphrodite of the Beautiful Buttocks";Template:Sfn this type of sculpture shows Aphrodite lifting her peplos to display her buttocks to the viewer while looking back at them from over her shoulder.Template:Sfn The ancient Romans produced massive numbers of copies of Greek sculptures of AphroditeTemplate:Sfn and more sculptures of Aphrodite have survived from antiquity than of any other deity.Template:Sfn

• Ludovisi throne Altemps Inv8570.jpg

  The Ludovisi Throne (possibly Template:Circa BC) is believed to be a classical Greek bas-relief, although it has also been alleged to be a 19th-century forgery.

• Aphrodite swan BM D2.jpg

  Attic white-ground red-figured kylix of Aphrodite riding a swan (Template:Circa 46-470) found at Kameiros (Rhodes)

• Kantharos64.10.jpg

  Aphrodite and Himeros, detail from a silver kantharos (Template:Circa 420-410 BC), part of the Vassil Bojkov collection, Sofia, Bulgaria

• Phaon MAR Palermo NI2187.jpg

  Red-figure vase painting of Aphrodite and Phaon (Template:Circa 420-400 BC)

• Getty Villa - Collection (5304590607).jpg

  Apuleian vase painting of Zeus plotting with Aphrodite to seduce Leda while Eros sits on her arm (Template:Circa 330 BC)

• Unknown - Statuette of Aphrodite Leaning on a Pillar - 55.AD.7.jpg

  Aphrodite Leaning Against a Pillar (third century BC)

• Venere Callipige Napoli.jpg

  Aphrodite Kallipygos ("Aphrodite of the Beautiful Buttocks")

• Greek Marble Statue of Aphrodite Anadyomene (Hair-Binding).jpg

  Aphrodite Binding Her Hair (second century BC)

• Venere di Milo 02.JPG

  Aphrodite of Milos (Template:Circa 100 BC), Louvre

• Amsterdam - Museum Willet-Holthuysen 18.JPG

  Aphrodite statue at the Museum Willet-Holthuysen

• Aphrodite Heyl (2).jpg

  Aphrodite Heyl (second century BC)

• Group of Aphrodite, Pan and Eros. About 100 BC (3470784387).jpg

  Greek sculpture group of Aphrodite, Pan and Eros (Template:Circa 100 BC)

• Venus pudica Massimo.jpg

  Aphrodite of Menophantos (first century BC)

• NAMA Aphrodite Syracuse.jpg

  Aphrodite of Syracuse (Roman copy of 2nd century AD), NAMA.

• Lely Venus BM 1963.jpg

  The Lely Venus (Template:Circa second century AD)

• Armed Aphrodite (National Archaeological Museum of Athens, 1-31-2023).jpg

  Aphrodite Areia Roman copy, NAMA.

Post-classical culture

File:Othea's Epistle (Queen's Manuscript) 07.jpg

Fifteenth century manuscript illumination of Venus, sitting on a rainbow, with her devotees offering her their hearts

Middle Ages

Early Christians frequently adapted pagan iconography to suit Christian purposes.Template:SfnTemplate:SfnTemplate:Sfn In the Early Middle Ages, Christians adapted elements of Aphrodite/Venus's iconography and applied them to Eve and prostitutes,Template:Sfn but also female saints and even the Virgin Mary.Template:Sfn Christians in the east reinterpreted the story of Aphrodite's birth as a metaphor for baptism;Template:Sfn in a Coptic stele from the sixth century AD, a female orant is shown wearing Aphrodite's conch shell as a sign that she is newly baptized.Template:Sfn Throughout the Middle Ages, villages and communities across Europe still maintained folk tales and traditions about Aphrodite/VenusTemplate:Sfn and travelers reported a wide variety of stories.Template:Sfn Numerous Roman mosaics of Venus survived in Britain, preserving memory of the pagan past.Template:Sfn In North Africa in the late fifth century AD, Fulgentius of Ruspe encountered mosaics of AphroditeTemplate:Sfn and reinterpreted her as a symbol of the sin of Lust,Template:Sfn arguing that she was shown naked because "the sin of lust is never cloaked"Template:Sfn and that she was often shown "swimming" because "all lust suffers shipwreck of its affairs".Template:Sfn He also argued that she was associated with doves and conches because these are symbols of copulation,Template:Sfn and that she was associated with roses because "as the rose gives pleasure, but is swept away by the swift movement of the seasons, so lust is pleasant for a moment, but is swept away forever."Template:Sfn

While Fulgentius had appropriated Aphrodite as a symbol of Lust,Template:Sfn Isidore of Seville (Template:Circa 560–636) interpreted her as a symbol of marital procreative sexTemplate:Sfn and declared that the moral of the story of Aphrodite's birth is that sex can only be holy in the presence of semen, blood, and heat, which he regarded as all being necessary for procreation.Template:Sfn Meanwhile, Isidore denigrated Aphrodite/Venus's son Eros/Cupid as a "demon of fornication" (daemon fornicationis).Template:Sfn Aphrodite/Venus was best known to Western European scholars through her appearances in Virgil's Aeneid and Ovid's Metamorphoses.Template:Sfn Venus is mentioned in the Latin poem Pervigilium Veneris ("The Eve of Saint Venus"), written in the third or fourth century AD,Template:Sfn and in Giovanni Boccaccio's Genealogia Deorum Gentilium.Template:Sfn

Since the Late Middle Ages. the myth of the Venusberg (German; French Mont de Vénus, "Mountain of Venus") – a subterranean realm ruled by Venus, hidden underneath Christian Europe – became a motif of European folklore rendered in various legends and epics. In German folklore of the 16th century, the narrative becomes associated with the minnesinger Tannhäuser, and in that form the myth was taken up in later literature and opera.

Art

File:1863 Alexandre Cabanel - The Birth of Venus.jpg

The Birth of Venus (Template:Circa 1863) by Alexandre Cabanel

Aphrodite is the central figure in Sandro Botticelli's painting Primavera, which has been described as "one of the most written about, and most controversial paintings in the world",Template:Sfn and "one of the most popular paintings in Western art".Template:Sfn The story of Aphrodite's birth from the foam was a popular subject matter for painters during the Italian Renaissance,Template:Sfn who were attempting to consciously reconstruct Apelles of Kos's lost masterpiece Aphrodite Anadyomene based on the literary ekphrasis of it preserved by Cicero and Pliny the Elder.Template:Sfn Artists also drew inspiration from Ovid's description of the birth of Venus in his Metamorphoses.Template:Sfn Sandro Botticelli's The Birth of Venus (Template:Circa 1485) was also partially inspired by a description by Poliziano of a relief on the subject.Template:Sfn Later Italian renditions of the same scene include Titian's Venus Anadyomene (Template:Circa)Template:Sfn and Raphael's painting in the Stufetta del cardinal Bibbiena (1516).Template:Sfn Titian's biographer Giorgio Vasari identified all of Titian's paintings of naked women as paintings of "Venus",Template:Sfn including an erotic painting from Template:Circa, which he called the Venus of Urbino, even though the painting does not contain any of Aphrodite/Venus's traditional iconography and the woman in it is clearly shown in a contemporary setting, not a classical one.Template:Sfn

• Botticelli-primavera.jpg

  Primavera (late 1470s or early 1480s) by Sandro Botticelli

• TITIAN - Venus Anadyomene (National Galleries of Scotland, c. 1520. Oil on canvas, 75.8 x 57.6 cm).jpg

  Venus Anadyomene (Template:Circa) by Titian

• Tiziano - Venere di Urbino - Google Art Project.jpg

  Venus of Urbino (Template:Circa) by Titian

• Angelo Bronzino - Venus, Cupid, Folly and Time - National Gallery, London.jpg

  Venus, Cupid, Folly and Time (Template:Circa) by Bronzino

• Venus and Adonis by Titian.jpg

  Venus and Adonis (1554) by Titian

• Titian - Venus with a Mirror - Google Art Project.jpg

  Venus with a Mirror (Template:Circa) by Titian

• Venus, Adonis y Cupido (Carracci).jpg

  Venus, Adonis and Cupid (Template:Circa) by Annibale Carracci

• Peter Paul Rubens - The toilet of Venus.jpg

  The Toilet of Venus (Template:Circa 1612–1615) by Peter Paul Rubens

• Peter Paul Rubens, The Death of Adonis, ca. 1614. The Israel Museum, Jerusalem.jpg

  The Death of Adonis (Template:Circa 1614) by Peter Paul Rubens

• Diego Velázquez - Rokeby Venus.jpg

  Rokeby Venus (Template:Circa 1647–51) by Diego Velázquez

• Cornelis Holsteyn - Venus de dood van Adonis bewenend 1638-58.jpg

  Venus and Cupid Lamenting the Dead Adonis (1656) by Cornelis Holsteyn

The Birth of Venus (1863) by Alexandre Cabanel Jacques-Louis David's final work was his 1824 magnum opus, Mars Being Disarmed by Venus,Template:Sfn which combines elements of classical, Renaissance, traditional French art, and contemporary artistic styles.Template:Sfn While he was working on the painting, David described it, saying, "This is the last picture I want to paint, but I want to surpass myself in it. I will put the date of my seventy-five years on it and afterwards I will never again pick up my brush."Template:Sfn The painting was exhibited first in Brussels and then in Paris, where over 10,000 people came to see it.Template:Sfn Jean-Auguste-Dominique Ingres's painting Venus Anadyomene was one of his major works.Template:Sfn Louis Geofroy described it as a "dream of youth realized with the power of maturity, a happiness that few obtain, artists or others."Template:Sfn Théophile Gautier declared: "Nothing remains of the marvelous painting of the Greeks, but surely if anything could give the idea of antique painting as it was conceived following the statues of Phidias and the poems of Homer, it is M. Ingres's painting: the Venus Anadyomene of Apelles has been found."Template:Sfn Other critics dismissed it as a piece of unimaginative, sentimental kitsch,Template:Sfn but Ingres himself considered it to be among his greatest works and used the same figure as the model for his later 1856 painting La Source.Template:Sfn

Paintings of Venus were favorites of the late nineteenth-century Academic artists in France.Template:SfnTemplate:Sfn In 1863, Alexandre Cabanel won widespread critical acclaim at the Paris Salon for his painting The Birth of Venus, which the French emperor Napoleon III immediately purchased for his own personal art collection.Template:Sfn Édouard Manet's 1865 painting Olympia parodied the nude Venuses of the Academic painters, particularly Cabanel's Birth of Venus.Template:Sfn In 1867, the English Academic painter Frederic Leighton displayed his Venus Disrobing for the Bath at the academy.Template:Sfn The art critic J. B. Atkinson praised it, declaring that "Mr Leighton, instead of adopting corrupt Roman notions regarding Venus such as Rubens embodied, has wisely reverted to the Greek idea of Aphrodite, a goddess worshipped, and by artists painted, as the perfection of female grace and beauty".Template:Sfn A year later, the English painter Dante Gabriel Rossetti, a founding member of the Pre-Raphaelite Brotherhood, painted Venus Verticordia (Latin for "Aphrodite, the Changer of Hearts"), showing Aphrodite as a nude red-headed woman in a garden of roses.Template:Sfn Though he was reproached for his outré subject matter,Template:Sfn Rossetti refused to alter the painting and it was soon purchased by J. Mitchell of Bradford.Template:Sfn In 1879, William Adolphe Bouguereau exhibited at the Paris Salon his own Birth of Venus,Template:Sfn which imitated the classical tradition of contrapposto and was met with widespread critical acclaim, rivalling the popularity of Cabanel's version from nearly two decades prior.Template:Sfn

• Venus and Adonis. Francois Lemoyne.jpg

  Venus and Adonis (1729) by François Lemoyne

• Jacques-Louis David - Mars desarme par Venus.JPG

  Mars Being Disarmed by Venus (1824) by Jacques-Louis David

• Guillemot, Alexandre Charles - Mars and Venus Surprised by Vulcan - Google Art Project.jpg

  Mars and Venus Surprised by Vulcan (1827) by Alexandre Charles Guillemot

• 1848 Jean-Auguste-Dominique Ingres - Venus Anadyomène.jpg

  Venus Anadyomene (1848) by Jean-Auguste-Dominique Ingres

• Frederic Leighton - Venus Disrobing for the Bath.jpg

  Venus Disrobing for the Bath (1867) by Frederic Leighton

• Dante Gabriel Rossetti - Venus Verticordia.jpg

  Venus Verticordia (1868) by Dante Gabriel Rossetti

• The Birth of Venus by William-Adolphe Bouguereau (1879).jpg

  The Birth of Venus (Template:Circa 1879) by William-Adolphe Bouguereau

• The Birth of Venus (Gervex).jpg

  The Birth of Venus (1907) by Henri Gervex

Literature

File:Edouard Zier illustration for Pierre Louys Aphrodite.jpg

Illustration by Édouard Zier for Pierre Louÿs's 1896 erotic novel Aphrodite: mœurs antiques

William Shakespeare's erotic narrative poem Venus and Adonis (1593), a retelling of the courtship of Aphrodite and Adonis from Ovid's Metamorphoses,Template:SfnTemplate:Sfn was the most popular of all his works published within his own lifetime.Template:SfnTemplate:Sfn Six editions of it were published before Shakespeare's death (more than any of his other works)Template:Sfn and it enjoyed particularly strong popularity among young adults.Template:Sfn In 1605, Richard Barnfield lauded it,Template:Sfn declaring that the poem had placed Shakespeare's name "in fames immortall Booke".Template:Sfn Despite this, the poem has received mixed reception from modern critics;Template:Sfn Samuel Taylor Coleridge defended it,Template:Sfn but Samuel Butler complained that it bored himTemplate:Sfn and C. S. Lewis described an attempted reading of it as "suffocating".Template:Sfn

Aphrodite appears in Richard Garnett's short story collection The Twilight of the Gods and Other Tales (1888),Template:Sfn in which the gods' temples have been destroyed by Christians.Template:Sfn Stories revolving around sculptures of Aphrodite were common in the late nineteenth and early twentieth centuries.Template:Sfn Examples of such works of literature include the novel The Tinted Venus: A Farcical Romance (1885) by Thomas Anstey Guthrie and the short story The Venus of Ille (1887) by Prosper Mérimée,Template:Sfn both of which are about statues of Aphrodite that come to life.Template:Sfn Another noteworthy example is Aphrodite in Aulis by the Anglo-Irish writer George Moore,Template:Sfn which revolves around an ancient Greek family who moves to Aulis.Template:Sfn The French writer Pierre Louÿs titled his erotic historical novel Aphrodite: mœurs antiques (1896) after the Greek goddess.Template:Sfn The novel enjoyed widespread commercial success,Template:Sfn but scandalized French audiences due to its sensuality and its decadent portrayal of Greek society.Template:Sfn

In the early twentieth century, stories of Aphrodite were used by feminist poets,Template:Sfn such as Amy Lowell and Alicia Ostriker.Template:Sfn Many of these poems dealt with Aphrodite's legendary birth from the foam of the sea.Template:Sfn Other feminist writers, including Claude Cahun, Thit Jensen, and Anaïs Nin also made use of the myth of Aphrodite in their writings.Template:Sfn Ever since the publication of Isabel Allende's book Aphrodite: A Memoir of the Senses in 1998, the name "Aphrodite" has been used as a title for dozens of books dealing with all topics even superficially connected to her domain.Template:Sfn Frequently these books do not even mention Aphrodite,Template:Sfn or mention her only briefly, but make use of her name as a selling point.Template:Sfn

Modern worship

In 1938, Gleb Botkin, a Russian immigrant to the United States, founded the Church of Aphrodite, a neopagan religion centered around the worship of a mother goddess, whom its practitioners identified as Aphrodite.Template:SfnTemplate:Sfn The Church of Aphrodite's theology was laid out in the book In Search of Reality, published in 1969, two years before Botkin's death.Template:Sfn The book portrayed Aphrodite in a drastically different light than the one in which the Greeks envisioned her,Template:Sfn instead casting her as "the sole Goddess of a somewhat Neoplatonic Pagan monotheism".Template:Sfn It claimed that the worship of Aphrodite had been brought to Greece by the mystic teacher Orpheus,Template:Sfn but that the Greeks had misunderstood Orpheus's teachings and had not realized the importance of worshipping Aphrodite alone.Template:Sfn

Aphrodite is a major deity in Wicca,Template:SfnTemplate:Sfn a contemporary nature-based syncretic Neopagan religion.Template:Sfn Wiccans regard Aphrodite as one aspect of the GoddessTemplate:Sfn and she is frequently invoked by name during enchantments dealing with love and romance.Template:SfnTemplate:Sfn Wiccans regard Aphrodite as the ruler of human emotions, erotic spirituality, creativity, and art.Template:Sfn As one of the twelve Olympians, Aphrodite is a major deity within Hellenismos (Hellenic Polytheistic Reconstructionism),<ref>Template:Cite news</ref>Template:Sfn a Neopagan religion which seeks to authentically revive and recreate the religion of ancient Greece in the modern world.Template:SfnTemplate:Better source needed Unlike Wiccans, Hellenists are usually strictly polytheistic or pantheistic.Template:SfnTemplate:Better source needed Hellenists venerate Aphrodite primarily as the goddess of romantic love,Template:SfnTemplate:Better source needed but also as a goddess of sexuality, the sea, and war.Template:SfnTemplate:Better source needed Her many epithets include "Sea Born", "Killer of Men", "She upon the Graves", "Fair Sailing", and "Ally in War".Template:SfnTemplate:Better source needed

See also

• Anchises
• Asherah
• Cupid
• Girdle of Aphrodite
• History of nude art
• Lakshmi, rose from the ocean like Aphrodite and has 8-pointed star like Ishtar

Bibliography

• Homer, The Iliad with an English Translation by A.T. Murray, PhD in two volumes, Harvard University Press; William Heinemann, 1924 Online version at the Perseus Digital Library
• Hesiod, Theogony, in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Harvard University Press; William Heinemann, 1914 Online version at the Perseus Digital Library
• Evelyn-White, Hugh, The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Homeric Hymns, Harvard University Press; William Heinemann, 1914
• Pindar, Odes, Diane Arnson Svarlien, 1990 Online version at the Perseus Digital Library
• Euripides, The Complete Greek Drama, edited by Whitney J. Oates and Eugene O'Neill, Jr. in two volumes, 2, The Phoenissae, translated by E. P. Coleridge, Random House, 1938
• Apollonius Rhodius, Argonautica translated by Robert Cooper Seaton (1853–1915), R. C. Loeb Classical Library Volume 001, William Heinemann, 1912 Online version at the Topos Text Project
• Apollodorus, Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes, Harvard University Press; William Heinemann, 1921 Online version at the Perseus Digital Library
• Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes, Harvard University Press; William Heinemann, 1918 Online version at the Perseus Digital Library
• Diodorus Siculus, Bibliotheca Historica, Vol. 1-2, Immanel Bekker, Ludwig Dindorf, Friedrich Vogel in aedibus B. G. Teubneri, 1888–1890 Greek text available at the Perseus Digital Library
• Ovid, Metamorphoses, translated by A. D. Melville; introduction and notes by E. J. Kenney, Oxford University Press, 2008, Template:ISBN
• Gaius Julius Hyginus, The Myths of Hyginus, edited and translated by Mary A. Grant, University Press of Kansas, 1960
• Gaius Julius Hyginus, Astronomica from The Myths of Hyginus, translated and edited by Mary Grant, University of Kansas, publications in Humanistic Studies Online version at the Topos Text Project
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External links

• APHRODITE from The Theoi Project information from classical literature, Greek and Roman art
• The Glory which Was Greece from a Female Perspective
• Sappho's Hymn to Aphrodite, with a brief explanation
• Warburg Institute Iconographic Database (ca 2450 images of Aphrodite)