Editing Eos

{{short description|Greek goddess of the dawn}}
{{About|the Greek goddess|other uses}}
{{Infobox deity
| type                     = Greek
| name                     = Eos
| image                    = Herbert James Draper, The Gates of Dawn, 1900.jpg
| alt                      = 
| caption                  = ''The Gates of Dawn'', by [[Herbert James Draper]]
| god_of                   = [[Personification]] of the [[Dawn]]
| script_name              = Ancient Greek
| script                   = {{lang|grc|Ἠώς}}
| abode                    = [[Sky]]
| symbol                   = Saffron, cloak, roses, tiara
| color                    = [[Red]], [[white]], [[pink]], [[Gold (color)|gold]], [[saffron (color)|saffron]]
| animals                  = [[Cicada]], [[horse]]
| mount                    = A chariot drawn by two horses
| consort                  = [[Astraeus]], [[Orion (mythology)|Orion]], [[Cephalus (son of Deione/Deioneus)|Cephalus]], [[Cleitus (mythology)|Cleitus]], [[Ares]], [[Tithonus]]
| parents                  = [[Hyperion (Titan)|Hyperion]] and [[Theia]]
| siblings                 = [[Helios]] and [[Selene]]
| children                 = The [[Anemoi]] ([[Boreas (god)|Boreas]], [[Eurus]], [[Notus]] and [[Zephyrus]]), the stars, [[Memnon (mythology)|Memnon]], [[Emathion]], and [[Astraea (mythology)|Astraea]]
| Roman_equivalent         = [[Aurora (mythology)|Aurora]]
}}
{{Special characters}}
{{Ancient Greek religion}}

In ancient [[Greek mythology]] and [[Ancient Greek religion|religion]], '''Eos''' ({{IPAc-en|ˈ|iː|ɒ|s}}; [[Ionic Greek|Ionic]] and [[Homeric Greek]] {{lang|grc|Ἠώς}} ''Ēṓs'', [[Attic Greek|Attic]] {{lang|grc|Ἕως}} ''Héōs'', "dawn", {{IPA|el|ɛːɔ̌ːs|pron}} or {{IPA|el|héɔːs|}}; [[Aeolic Greek|Aeolic]] {{lang|grc|Αὔως}} ''Aúōs'', [[Doric Greek|Doric]] {{lang|grc|Ἀώς}} ''Āṓs'')<ref name=":5" /> is the goddess and [[personification]] of the [[dawn]], who rose each morning from her home at the edge of the river [[Oceanus]] to deliver light and disperse the night. In Greek tradition and poetry, she is characterized as a goddess with a great sexual appetite, who took numerous human lovers for her own satisfaction and bore them several children. Like her [[Roman mythology|Roman]] counterpart [[Aurora (mythology)|Aurora]] and [[Rigvedic deities|Rigvedic]] [[Ushas]], Eos continues the name of an earlier [[Proto-Indo-European mythology|Indo-European]] [[dawn goddess]], [[Hausos]]. Eos, or her earlier Proto-Indo-European (PIE) ancestor, also shares several elements with the love goddess [[Aphrodite]], perhaps signifying Eos's influence on her or otherwise a common origin for the two goddesses. In surviving tradition, Aphrodite is the culprit behind Eos' numerous love affairs, having cursed the goddess with insatiable lust for mortal men.

In Greek literature, Eos is presented as a daughter of the [[Titans]] [[Hyperion (Titan)|Hyperion]] and [[Theia]], the sister of the [[Solar deity|sun god]] [[Helios]] and the [[List of lunar deities|moon goddess]] [[Selene]]. In rarer traditions, she is the daughter of the [[Titans|Titan]] [[Pallas (Titan)|Pallas]]. Each day she drives her [[Biga (chariot)|two-horse chariot]], heralding the breaking of the new day and her brother's arrival. Thus, her most common epithet of the goddess in the [[Homeric epic]]s is '''Rhododactylos''', or "rosy-fingered", a reference to the sky's colours at dawn, and '''Erigeneia''', "early-born". Although primarily associated with the dawn and early morning, sometimes Eos would accompany Helios for the entire duration of his journey, and thus she is even seen during dusk.

Eos fell in love with mortal men several times, and would abduct them in similar manner to how male gods did mortal women. Her most notable mortal lover is the [[Troy|Trojan]] prince [[Tithonus]], for whom she ensured the gift of immortality, but not eternal youth, leading to him aging without dying for an eternity. In another story, she carried off the Athenian [[Cephalus (son of Deione/Deioneus)|Cephalus]] against his will, but eventually let him go for he ardently wished to be returned to his [[Procris|wife]], though not before she denigrated her to him, leading to the couple parting ways. Several other lovers and romances with both mortal men and gods were attributed to the goddess by various poets throughout the centuries.

Eos figures in many works of ancient literature and poetry, but despite her [[Proto-Indo-European]] origins, there is little evidence of Eos having received any cult or being the centre of worship during classical times.

== Etymology ==
The [[Proto-Greek language|Proto-Greek]] form of ''Ἠώς'' / ''Ēṓs'' has been reconstructed as ''*ἀυhώς / auhṓs''.<ref name=":5" /><ref name=":mlw">{{Cite book|url=https://books.google.com/books?id=ZXrJA_5LKlYC|title=Indo-European Poetry and Myth|last=West|first=Martin L.|date=2007-05-24|publisher=OUP Oxford|isbn=9780199280759|language=en}}</ref> It is [[cognate]] to the [[Vedic]] goddess ''[[Ushas]]'', [[Culture of Lithuania|Lithuania]]n goddess ''[[Aušrinė]]'', and [[ancient Roman religion|Roman]] goddess ''[[Aurora (mythology)|Aurora]]'' ([[Old Latin]] ''Ausosa''), all three of whom are also goddesses of the dawn.<ref name=":4" /> Meissner (2006) suggested an ''áwwɔ̄s'' > /aṷwɔ̄s/ > {{lang|grc|αὔως}} lengthening for Aeolic and */aṷwɔ̄s/ > ''*āwɔ̄s'' > ''*ǣwɔ̄s'' > /ǣɔ̄s/ for Attic-Ionic Greek.{{sfn|Miller|2014|pages=[https://books.google.com/books?id=5vPnBQAAQBAJ&pg=PA219 219–220]}}

=== In Greek dialects ===
In [[Mycenaean Greek]] her name is also attested in the form {{lang|gmy|{{script|Linb|𐀀𐀺𐀂𐀍}}}} in [[Linear B]], ''a-wo-i-jo'' (''Āw(ʰ)oʰios''; Ἀϝohιος),{{efn|Foreign scholars interpret this name as "matinal", "matutino", "mañanero", meaning "of the early morning", "of the dawn".<ref>Bernabé, Alberto; Luján, Eugenio R. ''Introducción al Griego Micénico: Gramática, selección de textos y glosario''. Monografías de Filología Grega Vol. 30. Zaragoza: Prensas de la Universidad de Zaragoza. 2020. p. 234.</ref>}}<ref>Luján, Eugénio R. "Los temas en -s en micénico". In: ''Donum Mycenologicum: Mycenaean Studies in Honour of Francisco Aura Jorro''. Edited by Alberto Bernabé and Eugenio R. Luján. Bibliothèque des cahiers de L'Institut de Linguistique de Louvain Vol. 131. Louvain-la-Neuve; Walpole, MA: Peeters. 2014. p. 68.</ref> found in a tablet from [[Pylos]];{{efn|Also found on the [https://liber.cnr.it/tablet/view/3609 KN Dv 1462] tablet from [[Heraklion]].}} it has been interpreted as a shepherd's personal name related to "dawn",<ref>Lejeune, Michel. "Une présentation du Mycénien". In: ''Revue des Études Anciennes''. Tome 69, 1967, n° 3&ndash;4. p. 281. [DOI: https://doi.org/10.3406/rea.1967.3800]; www.persee.fr/doc/rea_0035-2004_1967_num_69_3_3800</ref><ref>Nakassis, Dimitri. "Labor and Individuals in Late Bronze Age Pylos". In: ''Labor in the Ancient World''. Edited by Piotr Steinkeller and Michael Hudson. Dresden: ISLET-Verlag. 2015 [2005]. p. 605. {{ISBN|978-3-9814842-3-6}}.</ref><ref>[[Anna Morpurgo Davies|Davies, Anna Morpurgo]] (1972). "Greek and Indo-European semiconsonants: Mycenaean u and w". In: ''Acta Mycenaea'', vol. 2 (M.S. Ruipérez, ed.). Salamanca: Universidad de Salamanca. p. 93.</ref><ref>Jorro, Francisco Aura. "Reflexiones sobre el léxico micénico" In:  ''Conuentus Classicorum: temas y formas del Mundo Clásico''. Coord. por Jesús de la Villa, Emma Falque Rey, José Francisco González Castro, María José Muñoz Jiménez, Vol. 1, 2017, pp. 307. {{ISBN|978-84-697-8214-9}}.</ref> or [[dative case|dative]] form ''Āwōiōi''.<ref>Chadwick, John, and [[Lydia Baumbach]]. "The Mycenaean Greek Vocabulary". In: ''Glotta'' 41, no. 3/4 (1963): 198. Accessed March 12, 2021. http://www.jstor.org/stable/40265918.</ref>

=== Former proposals ===
Heinrich Wilhelm Stoll offered a different (now rejected) etymology for ''{{lang|grc|ἠὼς}}'', linking it to the verb {{lang|grc|αὔω}}, meaning "to blow", "to breathe."<ref name=":stoll">Stoll, p. [https://books.google.com/books?id=UWoBAAAAQAAJ&pg=PA62 62]</ref>

[[Lycophron]] calls her by an archaic name, ''Tito'', meaning "day" and perhaps etymologically linked to "Titan".<ref>See [https://lsj.gr/wiki/τιτώ "τιτώ"] on [[A Greek-English Lexicon]].</ref> [[Károly Kerényi|Karl Kerenyi]] observes that Tito shares a linguistic origin with Eos's lover [[Tithonus]], which belonged to an older, [[Pre-Greek substrate|pre-Greek]] language.{{sfn|Kerenyi|1951|page=[https://archive.org/details/in.gov.ignca.7346/page/n225/mode/2up?view=theater 199, note 637]}}

== Origins ==
=== Proto-Indo-European dawn goddess ===
{{main article|h2éwsōs}}
[[File:Eos.jpg|thumb|left|''[[Eos (painting)|Eos]]'' by [[Evelyn De Morgan]] (1895)]]

All four of the aforementioned goddesses sharing a linguistic connection with Eos are considered derivatives of the [[Proto-Indo-European language|Proto-Indo-European]] stem ''*h₂ewsṓs'' (later ''*Ausṓs''), "dawn". The root also gave rise to [[Proto-Germanic]] ''*Austrō'', [[Old High German]] ''*Ōstara'' and [[Old English]] ''[[Ēostre]] / Ēastre''. These and other [[cognate]]s led to the reconstruction of a Proto-Indo-European dawn goddess, ''*h₂éwsōs''.<ref name=":4">{{cite book|last1=Mallory|first1=J.P.|last2=Adams|first2=D.Q.|title=The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World|url=https://archive.org/details/oxfordintroducti00mall|url-access=limited|date=2006|publisher=Oxford University Press|location=Oxford, England|isbn=978-0-19-929668-2|page=[https://archive.org/details/oxfordintroducti00mall/page/n456 432]}}</ref><ref name=":5">[[Robert S. P. Beekes|R. S. P. Beekes]], ''Etymological Dictionary of Greek'', Brill, 2009, p. 492.</ref>

In the Greek pantheon, Eos, [[Helios]] and [[Zeus]] are the three gods that are of impeccable [[Proto-Indo-Europeans|Indo-European]] lineage in both etymology and status, although the former two were sidelined in the pantheon by non-PIE newcomers.<ref name=":burk">Burkert, p. [https://books.google.com/books?id=sxurBtx6shoC&pg=PA17 17]</ref> A common epithet associated with this dawn goddess is *''Diwós D<sup>h</sup>uǵh<sub>2</sub>tḗr'', the 'Daughter of [[Dyeus|Dyēus]]', the [[sky god]].<ref>{{harvnb|Mallory|Adams|1997|p=149}}; {{harvnb|Jackson|2002|p=79}}</ref> In [[Homer|Homeric tradition]] however, Eos is never stated to be the daughter of [[Zeus]] ({{lang|grc|Διὸς θυγάτηρ}}, {{grc-transl|Διὸς θυγάτηρ}}), as she is instead the daughter of the Titan [[Hyperion (Titan)|Hyperion]], who plays little role in mythology or religion. Rather, a commonly occurring epithet of hers is {{lang|grc|δῖα}}, ''dîa'', meaning "divine", from earlier ''*díw-ya'', which would have translated into "belonging to Zeus" or "heavenly".<ref>West, p. [https://books.google.com/books?id=ZXrJA_5LKlYC&pg=PA186 186]</ref>

[[File:L'Aurore MR 3243.jpg|thumb|right|''L' Aurore'', 1693 bronze statue of Eos by [[Philippe Magnier]] (1647–1715), on display at [[Louvre]] Museum, [[France]].]]

Eos's characterization as a lovestruck, sexual being who took many lovers is directly inherited from her PIE precursor.{{sfn|Kölligan|2007|page=107}} A common and widespread theme among Hausos's descendants is their reluctance to bring the light of the new day.{{sfn|Mallory|Adams|1997|pages=148–149, 161}}<ref name=":mlw"/> Eos (and Aurora) is sometimes seen as unwilling to leave her bed in the morning, while Uṣas is punished by [[Indra]] for attempting to forestall the day, and the Latvian [[Auseklis]] was said to be locked up in a golden chamber so she could not always rise in the morning.{{sfn|Mallory|Adams|1997|page=149}}

This Indo-European goddess of the dawn was often conflated and equated with [[Hemera]], the goddess of the [[day]] and daylight.<ref name=":brill">{{cite encyclopedia | last = Scheer | url = https://referenceworks.brillonline.com/entries/brill-s-new-pauly/eos-e330980 | first = Tanja | location = Rome | title = Eos | encyclopedia = [[Brill Publications|Brill's New Pauly]] | editor-first1 = Hubert | editor-last1 = Cancik | editor-first2 = Helmuth | editor-last2 = Schneider | translator = Christine F. Salazar | access-date = December 22, 2021 | publisher = Brill Reference Online | doi = 10.1163/1574-9347_bnp_e330980 | date = 2006| s2cid = 246274316 | url-access = subscription }}</ref> Eos might have also played a role in Proto-Indo-European poetry.<ref name=":burk"/>

=== Connection to Aphrodite ===
Eos also shares some characteristics with the [[List of love and lust deities|love goddess]] [[Aphrodite]] connoting perhaps a semi-shared origin or influence of Eos/''*H<sub>a</sub>éusōs'' on Aphrodite, who otherwise has a Near Eastern origin;<ref>Dumézil, 1934.</ref> both goddesses were known for their erotic beauty and aggressive sexuality, both had relationships with mortal lovers, and both were associated with the colors red, white, and gold.<ref>Cyrino, p. [https://books.google.com/books?id=dhv2AV3eTsUC&pg=PA24 24]</ref> Michael Janda etymologizes Aphrodite's name as an epithet of Eos meaning "she who rises from the foam [of the ocean]"{{sfn|Janda|2010|page=65}} and points to [[Hesiod]]'s ''[[Theogony]]'' account of Aphrodite's birth as an archaic reflex of Indo-European myth.{{sfn|Janda|2010|page=65}} On the other hand, however, it is generally accepted that Aphrodite's name etymology is [[Semitic languages|Semitic]] in origin, and its exact meaning and derivation cannot be determined.{{sfn|West|2000|pages = 134–38}} Evidence is also provided by an [[Italy|Italic]] [[Red-figure pottery|red-figure]] [[krater]] in which Aphrodite is shown holding a mirror beneath a solar disc while the [[Thebes, Greece|Theban]] hero [[Cadmus]] slays the dragon, with a female figure nearly identical to Aphrodite being depicted on another krater labelled "{{lang|grc|ΑΩΣ}}", or ''Aṓs'', the dawn; this shows that although Aphrodite is assimilated to [[Astarte]]/[[Inanna]], in Greek artistic tradition she is sometimes presented in a similar matter to Eos.{{sfn|Dickmann-Boedeker|1974|page=[https://books.google.com/books?id=irYfAAAAIAAJ&pg=PA15 15]}}

Aphrodite, like Eos, is predator and not prey, as no tales of men assaulting Aphrodite exist, but there are many where she abducts mortal men reversing the traditional theme of gods and men pursuing maidens, in the same fashion as Eos.<ref>Ferrari, p. [https://books.google.com/books?id=oXbG_4TRs8QC&pg=PA54 54]</ref> Not only does Aphrodite abduct or seduce mortal men as Eos does, but even cites Eos' own adventures with Tithonus when she seduces [[Anchises]].{{sfn|Kölligan|2007|page=107}}<ref>Nagy, p. [https://books.google.com/books?id=OlluDwAAQBAJ&pg=PA248 248]</ref> The two goddesses are presented as both maleficent and beneficent abductors, as they confer both death (maleficent) and preservation (beneficent) to their mortal lovers.<ref>Greene and Paxton, pp [https://books.google.com/books?id=y1_pWrIey_AC&pg=PA47 47]-[https://books.google.com/books?id=y1_pWrIey_AC&pg=PA52 52]</ref> The two goddesses exist almost side by side in the myth of [[Phaethon of Syria]], with Eos as his mother and Aphrodite as his lover and abductor.{{sfn|Kölligan|2007|pages=107-108}} Moreover, another telling point is how the name “Aoos” is recorded as both a name for [[Adonis]], Aphrodite's East-originating lover, and a son of Eos by Cephalus (like Phaethon) who became king of [[Cyprus]], an island that was regarded as Aphrodite's birthplace. This suggest a mixture of Mycenaean and Phoenician religions on the island; it is possible that Aoos was originally a generic name used for Eos’ son or lover, which was then attached to Aphrodite in the form of a consort of the same name as she developed from Eos.{{sfn|Dickmann-Boedeker|1974|pages=[https://books.google.com/books?id=irYfAAAAIAAJ&pg=PA66 66-67]}}

== Description ==
[[File:Eosprint.jpg|thumb|left|''Eos'', Sig. Guglielmi's drawing of a statue of Aurora by [[John Gibson (sculptor)|John Gibson]] (1790–1866).]]

Eos is usually described with rosy fingers or rosy forearms as she opened the gates of heaven for the [[Helios|Sun]] to rise:<ref>[[Nonnus]]: ''"Eos had just shaken off the wing of carefree sleep (Hypnos) and opened the gates of sunrise, leaving the lightbringing couch of [[Cephalus|Kephalos]]."'' (''[[Dionysiaca]]'' 27. 1f, in  A.L. Rouse's translation).</ref> the singer in the ''[[Homeric Hymn]] to Helios'' calls her {{lang|grc|ῥοδόπηχυν}} ({{small|[[Accusative|ACC]]}}), "rosy-armed", as does [[Sappho]],<ref>''[[Homeric Hymn]] 31 to the Sun'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0138%3Ahymn%3D31 5-6]; Sappho P.Köln Inv. Nr. 21351.17. Sappho uses the [[Aeolic]] form {{lang|grc|βροδόπαχυς}}, ''brodópakhus''.</ref> who also describes her as having golden arms<ref>[[Sappho]], fragment [https://www.loebclassics.com/view/sappho-fragments/1982/pb_LCL142.63.xml?result=1&rskey=kNHZR2 6] (trans. David A. Campbell, Vol. Greek Lyric I) [=Oxy. 2289 fr. 1 (a) + (b)].</ref> and golden sandals;<ref>[[Sappho]] fragment [https://www.loebclassics.com/view/sappho-fragments/1982/pb_LCL142.129.xml?result=1&rskey=kNHZR2 103] [= P. Oxy. 2294].</ref> vases depict her rosy-fingered, with golden arms.

She is pictured on Attic vases as a beautiful woman, crowned with a tiara or diadem and with the large white-feathered wings of a bird. In [[Homer]],<ref>[[Homer]], ''[[Iliad]]'' viii.1 & xxiv.695</ref> her [[saffron (color)|saffron-colored]] robe is embroidered or woven with flowers.<ref>[[Homer]], ''[[Odyssey]]'' vi:48 etc</ref> [[Mesomedes]] of Crete used {{lang|grc|χιονοβλέφαρος}} for her, "she who has snow-white eyelids",<ref name=":mes">[[Mesomedes]], ''Hymn to the Sun'' [https://books.google.com/books?id=ULNSDwAAQBAJ&pg=PA122 1]</ref> while [[Ovid]] described her as "golden".<ref>[[Ovid]]; ''[[Metamorphoses]]'' 7.700 ff, ''[[Fasti (poem)|Fasti]]'' 4.713 ff</ref> The delicate and fragile beauty of her appearance seems to be in total contrast with the carnal nature that was often attributed to her in myth and literature.<ref>Bell, s.v. [https://archive.org/details/womenofclassical00bell/page/180/mode/2up?view=theater Eos]</ref>

== Family ==
=== Parents ===
[[File:Wiesbaden Kurhaus Thiersch-Saal Helios Eos.JPG|thumb|upright=1.2|Eos in front of the chariot of the Sun, [[Kurhaus, Wiesbaden|Wiesbaden Kurhaus]].]]

According to Greek cosmogony, Eos is the daughter of the Titans [[Hyperion (Titan)|Hyperion]] and [[Theia]]: Hyperion, a bringer of light, the ''One Above, Who Travels High Above the Earth'' and Theia, ''The Divine,''<ref name=":pseuap">[[Bibliotheca (Pseudo-Apollodorus)|Pseudo-Apollodorus]], ''Bibliotheca'' [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+1.2.2&fromdoc=Perseus%3Atext%3A1999.01.0022:book=1:chapter=2&highlight=Dawn 1.2.2]</ref> also called Euryphaessa, "wide-shining"<ref name=":hh31">''[[Homeric Hymns|Homeric Hymn]]'' 31 ''to [[Helios]]'', [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus:text:1999.01.0138:hymn=31 4&ndash;7].</ref> and [[Aethra (mythology)|Aethra]], "bright sky".<ref name=":0">[[Fabulae|Hyginus]], ''Fabulae'' [https://topostext.org/work/206#0.2 Preface]</ref> Eos is the sister of Helios, the god of the sun, and [[Selene]], the [[Lunar deity|goddess of the moon]], ''"who shine upon all that are on earth and upon the deathless gods who live in the wide heaven"''.<ref name=":hesd">[[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+371&fromdoc=Perseus%3Atext%3A1999.01.0130:chapter=371&highlight=Eos 371&ndash;374]</ref> Out of the four authors that give her and her siblings a birth order, two make her the oldest child, the other two the youngest.{{efn|[[Hesiod]] and [[Fabulae|Hyginus]] both give their birth order as first [[Helios]]/[[Sol (Roman mythology)|Sol]], then [[Selene]]/[[Luna (mythology)|Luna]] and lastly Eos/[[Aurora (mythology)|Aurora]].<ref name=":hesd" /><ref name=":0" /> [[Pseudo-Apollodorus]] makes her the oldest child (with Selene as the youngest)<ref name=":pseuap" /> as does the author of Helios' ''[[Homeric Hymn]]'' (with Helios as the youngest).<ref name=":hh31" />}} In some accounts, Eos's father was called [[Pallas (Titan)|Pallas]],<ref>[[Ovid]], ''[[Fasti (poem)|Fasti]]'' 4.373 ff.</ref><ref>[[Gaius Valerius Flaccus|Valerius Flaccus]], ''Argonautica'' 2.72 ff.</ref> who is also confirmed to be the father of Eos's sister Selene in some rare traditions.<ref>''[[Homeric Hymn]] 4 to Hermes'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0138%3Ahymn%3D4%3Acard%3D94 99–100]</ref> Even though the two goddesses are still connected as sisters in the traditions going with lineage from Pallas, their brother Helios is never included with them in those versions, being consistently the son of Hyperion. [[Mesomedes]] made her the daughter of Helios, who is usually her brother, by an unnamed mother.<ref name=":mes"/> Some authors made her the child of [[Nyx]], the personification of the night,<ref>[[Quintus of Smyrna]], ''Posthomerica'' [https://archive.org/details/falloftroy00quin/page/112/mode/2up?view=theater 2.625–26]; cf. [[Aeschylus]], ''[[Oresteia#Agamemnon|Agamemnon]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0004%3Acard%3D258 265]</ref> who is the mother of Hemera in the ''Theogony''.

=== Offspring ===
Eos married the Titan [[Astraeus]] ("of the stars") and became the mother of the [[Anemoi]] ("winds") namely [[Zephyrus]], [[Boreas (god)|Boreas]], [[Notus]] and [[Eurus]];<ref>[[Fabulae|Hyginus]], ''Fabulae'' [https://topostext.org/work/206#0.2 Preface]; [[Nonnus]], ''[[Dionysiaca]]'' 6.18; 37.70, 47.340</ref> of the Morning Star, [[Phosphorus (morning star)|Eosphoros]] ([[Venus]]);<ref>Cicero wrote: ''Stella Veneris, quae Φωσφόρος Graece, Latine dicitur Lucifer, cum antegreditur solem, cum subsequitur autem Hesperos''; The star of Venus, called Φωσφόρος in [[Greek language|Greek]] and Lucifer in Latin when it precedes, Hesperos when it follows the sun &ndash; [http://www.thelatinlibrary.com/cicero/nd2.shtml#53 De Natura Deorum 2, 20, 53].<br/>[[Pliny the Elder]]: ''Sidus appellatum Veneris … ante matutinum exoriens Luciferi nomen accipit … contra ab occasu refulgens nuncupatur Vesper'' (The star called Venus … when it rises in the morning is given the name Lucifer … but when it shines at sunset it is called Vesper) [https://www.perseus.tufts.edu/cgi-bin/ptext?doc=Perseus%3Atext%3A1999.02.0004&query=id%3D%23927 Natural History 2, 36]</ref> of the stars;<ref>[[Hesiod]], ''[[Theogony]]'' [http://data.perseus.org/citations/urn:cts:greekLit:tlg0020.tlg001.perseus-eng1:371-403 378&ndash;82]; Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+1.2.4&fromdoc=Perseus%3Atext%3A1999.01.0022:book=1:chapter=2&highlight=Dawn 1.2.4]</ref> and of the virgin goddess of justice, [[Astraea]] ("starry one").<ref>[[Aratus]], ''Phaenomena'' 97–128; [[De astronomia|Hyginus]], ''Astronomica'' [https://topostext.org/work/207#2.25.1 2.25.1]</ref> Her other notable offspring were [[Memnon (mythology)|Memnon]]<ref>[[Quintus Smyrnaeus]], ''Posthomerica'' 2.549; [[Pindar]], ''Nemean Odes'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DN.%3Apoem%3D6 6.54]; [[Diodorus Siculus]], ''[[Bibliotheca historica|Historic Library]]'' [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/4D*.html#p55 4.75.4]; [[Callistratus (sophist)|Callistratus]], ''Statuaram Descriptiones'' 9; [[Ovid]], ''Fasti'' [https://www.poetryintranslation.com/PITBR/Latin/OvidFastiBkFour.php#anchor_Toc69367859 4.713]</ref> and [[Emathion]]<ref name=":1">[[Hesiod]], ''[[Theogony]]'' [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D963 985]; [[Pseudo-Apollodorus]], ''Bibliotheca'' [http://www.perseus.tufts.edu/hopper/text?doc=Apollod.+3.12.4&fromdoc=Perseus%3Atext%3A1999.01.0022 3.12.4]</ref> by the [[Troy|Trojan]] prince, Tithonus. Sometimes, [[Hesperus]],<ref>Hyginus, ''Astronomica'' [https://topostext.org/work/207#2.42.4 2.42.4]</ref> [[Phaethon of Syria|Phaethon]]<ref>[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [https://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.3.1&fromdoc=Perseus%3Atext%3A1999.01.0160 1.3.1]; [[Hesiod]], ''[[Theogony]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D963 986]</ref> and Tithonus (different from her lover),<ref>Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D3%3Achapter%3D14%3Asection%3D3 3.14.3]</ref> were said to be the children of Eos by [[Cephalus (son of Hermes)|Prince Cephalus of Athens]].

== Mythology {{Anchor|Eos in Greek literature}} ==
=== Goddess of the dawn ===
[[File:A terracotta lekanis dish depicting dawn eos on chariot with four horses eros a woman and a swan late 4th century metropolitan museum of art cropped detail eos.jpg|upright=1.3|thumb|Eos in her four horse-drawn chariot, [[terracotta]] [[red-figure]] lekanis vase, late 300s BC, [[Canosa di Puglia|Canosa]], [[Metropolitan Museum of Art]].]]

Each morning, the dawn goddess Eos gets up and opens the gates for her brother, Helios, to pass through and rise, ushering in the new day. Although often her job seems to be done once she announces Helios' coming, in the [[Homeric epic]]s she accompanies him throughout the whole day, and does not leave him until the sunset; hence "Eos" might be used in texts where one would have expected to see "Helios" instead.<ref name=":smith"/> In [[Musaeus Grammaticus|Musaeus]]'s rendition of the story of [[Hero and Leander]] in the sixth century AD, Eos is mentioned during both sunrise and sunset.<ref>[[Musaeus Grammaticus|Musaeus]], ''[[Hero and Leander]]'' 4; 110</ref>

==== Homer and Hesiod ====
From the ''[[Iliad]]'':

<blockquote>Now when Dawn in robe of saffron was hastening from the streams of [[Oceanus]], to bring light to mortals and immortals, [[Thetis]] reached the ships with the armor that the god had given her.<ref>[[Homer]], ''[[Iliad]]'' xix.1</ref>

...

But soon as early Dawn appeared, the [[Rose (color)|rosy]]-fingered, then gathered the folk about the [[pyre]] of glorious [[Hector]].<ref>[[Homer]], ''[[Iliad]]'' xxiv.776</ref></blockquote>

[[File:Francesco Solimena - Aurora Taking Leave of Tithonus - 84.PA.65 - J. Paul Getty Museum.jpg|thumb|''Aurora Taking Leave of Tithonus'' by [[Francesco Solimena]], [[oil on canvas]], 1704, [[J. Paul Getty Museum]].]]

She is most often associated with her Homeric [[epithet]] "rosy-fingered" '''Eos Rhododactylos''' ({{langx|grc|{{lang|grc|Ἠὼς Ῥοδοδάκτυλος}}}}), but Homer also calls her '''Eos Erigeneia''':

<blockquote>That brightest of stars appeared, [[Eosphorus|Eosphoros]], that most often heralds the light of early-rising Dawn (Eos Erigeneia).<ref>[[Homer]], ''[[Odyssey]]'' xiii.93</ref></blockquote>

Near the end of the ''[[Odyssey]]'', [[Athena]], wanting to buy [[Odysseus]] some time with his wife [[Penelope]] after they have reunited with each other, orders Eos not to yoke her two horses, thus delaying the coming of the new day:

<blockquote>And rose-fingered Dawn would have shone for the weepers had not bright-eyed goddess Athena thought of other things. She checked the long night in its passage, and further, held golden-throned Dawn over Ocean and didn't let her yoke her swift-footed horses, that bring daylight to men, Lampus and Phaethon, the colts that carry Dawn.<ref>[[Homer]], ''[[Odyssey]]'' [https://topostext.org/work/3#OD.23.240 13.241&ndash;246]</ref></blockquote>

In the ''[[Theogony]]'', [[Hesiod]] wrote "[a]nd after these Erigeneia ["Early-born"] bore the star [[Eosphoros]] ("Dawn-bringer"), and the gleaming stars with which heaven is crowned".<ref>[[Hesiod]], ''[[Theogony]]'' [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D371 378&ndash;382]</ref> Thus Eos is preceded by the [[Phosphorus (morning star)|Morning Star]], and is thus seen as the genetrix of all the stars and planets; her tears are considered to have created the morning dew, [[Personification|personified]] as [[Ersa]] or [[Herse]],<ref>[[Ovid]], ''[[Metamorphoses]]'' 13.621&ndash;2</ref> who is otherwise the daughter of her sister Selene by Zeus.<ref>Hard, [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA46 p. 46]; Keightley, [https://books.google.com/books?id=YhsYAAAAYAAJ&pg=PA55 p. 55]; [[Alcman]] [https://www.loebclassics.com/view/alcman-fragments/1988/pb_LCL143.435.xml fr. 57 Campbell].</ref>

==== Orphic literature ====
[[File:Eos utgjutande morgondaggen, Nordisk familjebok.png|thumb|Eos pouring the morning dew dressed in a starsprinkled robe, from an antique vase]]

Eos is addressed by the singer in one of the ''[[Orphic Hymns]]'', as the bringer of the new day:

{{Blockquote|
Hear, O goddess, you bring the light of day to mortals<br>
resplendent Dawn, you blush throughout the world<br>
messenger of the great, the illustrious [[Helios|Titan]].
|title=''[[Orphic Hymn]] 78 to the Dawn''.<ref>''[[Orphism (religion)|Orphic Hymn]] 78 to the Dawn'' 1&ndash;3, (Athanassakis & Wolkow, [https://books.google.com/books?id=TTo3r8IHy0wC&pg=PA61 p. 61]).</ref>}}

The position of the hymn in the collection at number 78 is odd, far from the Hymns to the Night (3), the Sun (8) and the Moon (9), where it would be expected to be grouped.<ref name=":181">Athanassakis and Wolkow, p. [https://books.google.com/books?id=iaEIvzlc41QC&pg=RA1-PA181 181]</ref> While many of the ''Orphic Hymns'' describe the divinities in terms on light, the hymn to Eos is the only one that calls upon the divinity to provide light to the initiates.<ref name=":181"/>

==== Divine horses ====
Eos's team of horses pull her [[Biga (chariot)|chariot]] across the sky and are named in the ''[[Odyssey]]'' as "Firebright" and "Daybright". [[Quintus Smyrnaeus|Quintus]] described her exulting in her heart over the radiant horses ([[Lampus]] and [[Phaethon (horse)|Phaëton]]) that drew her chariot, amidst the bright-haired [[Horae]], the feminine Hours, the daughters of [[Zeus]] and [[Themis]] who are responsible for the changing of the seasons, climbing the arc of heaven and scattering sparks of fire.<ref>[[Quintus Smyrnaeus]], ''[[Posthomerica]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0490 1.48]</ref>

=== Lovers ===
In spite of the goddess already having a husband in the face of her first cousin Astraeus, Eos is presented as a goddess who fell in love several times. According to [[Pseudo-Apollodorus]], it was the jealous [[Aphrodite]] who cursed her to be perpetually in love and have an insatiable sexual desire because Eos had once lain with Aphrodite's sweetheart [[Ares]], the god of war.<ref name=":2">Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D4%3Asection%3D4 1.4.4]</ref> The curse caused her to abduct a number of handsome young men. This explanatory myth was the reason offered for Eos' ravenous sexual desires, as this pattern of behavior of hers was noticed by the ancient Greeks.<ref name=":181" />

In the [[Odyssey]], [[Calypso (mythology)|Calypso]] complains to [[Hermes]] about the male gods taking many mortal women as lovers, but not allowing goddesses to do the same. She brings up as example Eos's love for the hunter [[Orion (mythology)|Orion]], who was killed by [[Artemis]] on the island of [[Ortygia]].<ref>[[Homer]], ''[[Odyssey]]'' [https://topostext.org/work/3#OD.5.120 5.121&ndash;124]</ref> Apollodorus also mentions Eos's love for Orion, and adds that she brought him to [[Delos]], where he met Artemis and was subsequently slain by her.<ref name=":2"/> The good-looking [[Cleitus (mythology)|Cleitus]] was snatched and made immortal by her.<ref>[[Homer]], ''[[Odyssey]]'' [https://topostext.org/work/3#OD.15.250 15.250&ndash;251]</ref>

Eos fell in love and abducted [[Cephalus (son of Hermes)|Cephalus]], a son of [[Hermes]], who is sometimes the same as or distinct from the Cephalus that was the husband of Procris, whom she also abducted.<ref>[[William Smith (lexicographer)|Smith]], s.v. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DC%3Aentry+group%3D16%3Aentry%3Dcephalus-bio-1 Cephalus 1], [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DC%3Aentry+group%3D16%3Aentry%3Dcephalus-bio-2 Cephalus 2]; Hard, p. [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA47 47]; see also Frazer's note on Apollodorus [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+3.14.3&fromdoc=Perseus%3Atext%3A1999.01.0022#note1 1.9.4]</ref>

==== Tithonus ====
[[File:Julien Simon.gif|thumb|''Eos and Tithonus'', by Julien Simon, 1783, [[Musée des Beaux-Arts de Caen]].]]

The myth about the love of Eos and [[Tithonus]] is very old, known as early as Homer, who in the ''Odyssey'' described the coming of the new morning as Eos rising from the bed she shares with Tithonus to bring her light to the world.<ref>[[Homer]], ''[[Odyssey]]'' [https://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0218%3Abook%3D5%3Acard%3D1 5.1]: "And now, as Dawn rose from her couch beside Tithonos - harbinger of light alike to mortals and immortals." Trans. [[Samuel Butler (novelist)|Samuel Butler]].</ref> The earliest (and fullest) account survives in the ''[[Homeric Hymn]] to Aphrodite'', where Aphrodite herself narrates the story to her own lover Anchises. Additionally, the myth is also the subject of one of the very few substantially complete works of Sappho, pieced together from different fragments discovered over a period of more than a hundred years,{{efn|The first modern printing of the complete poem was published in two sections by Michael Gronewald and Robert W. Daniel in ''Zeitschrift für Papyrologie und Epigraphik'' vol. 147, pp. 1–8, and vol. 149, pp. 1–4 (2004); an English translation by [[Martin Litchfield West|Martin West]] is printed in the ''Times Literary Supplement'', 21 or 24 June 2005.  The right half of this poem was previously found in fragment 58 L-P.  The fully restored version can be found in M. L. West, "The New Sappho", in ''Zeitschrift für Papyrologie und Epigraphik'', vol. 151, pp. 1–9 (2005).}} known as the [[Tithonus poem]] or the Old Age poem:<ref name=":sapph">[[Sappho]], fragment [https://www.loebclassics.com/view/sappho-fragments/1982/pb_LCL142.101.xml?result=1&rskey=kNHZR2 58] [= Oxy. 1787 fr. 1. 4–25, fr. 2. 1 + fr. nov. (Lobel Σ. μ. p. 26)].</ref>

{{Blockquote|
...old age already (withers?) all (my) skin, and<br>
 (my) hair (turned white) from black<br>
] (my) knees do not carry (me)<br>
] (to dance) like young fawns<br>
] but what could I do?<br>
] not possible to become (ageless?)<br>
] rosy-armed Dawn [...]<br>
carrying (to) the ends of the earth<br>
] yet (age) seized (him)<br>
] (immortal?) wife.
|[[Sappho]], fragment 58.<ref name=":sapph"/>}}

The myth goes that Eos fell in love with and abducted Tithonus, a handsome prince from [[Troy]], either the brother or the son of King [[Laomedon]] (the father of [[Priam]]).<ref>Hansen, p. [https://archive.org/details/handbookofclassi0000hans/page/48/mode/2up?view=theater&q= 48]</ref> She went with a request to [[Zeus]], asking him to make Tithonus immortal for her sake. Zeus agreed and granted her wish, but Eos foolishly forgot to ask for eternal youth as well for her beloved. So for a while the two lived happily in her palace, but their happiness eventually came to an end when Tithonus’ hair started turning grey as he aged, and Eos ceased to visit him in their bed. Despite that, the goddess kept him around and nourished him with food and ambrosia; Tithonus never died as he had gained immortality as Zeus promised, but he kept aging and shrivelling, and was soon unable to even move. In the end, Eos locked him up in a chamber, where he withered away alone, forever a helpless old man.<ref>''[[Homeric Hymns|Homeric Hymn]] 5 to [[Aphrodite]]'', [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus:text:1999.01.0138:hymn=5 lines 220–318]; cf. [[Sappho]], fr. 58 Campbell; [[Mimnermus]], fr. 4 Gerber.</ref><ref>[[Clearchus of Soli]] fragment 20 [= [[Zenobius]] [https://books.google.com/books?id=JA9DAAAAcAAJ&pg=PA309 4.18].]</ref> Out of pity, she turned him into a small bug, a [[cicada]] (Greek {{lang|grc|τέττιξ}}, ''tettix'').<ref>Keightley, p. [https://books.google.com/books?id=lWAEAAAAQAAJ&pg=PA63 63]; [[Suda]], s.v [https://topostext.org/work/240#si.122 "Old Man Tithonus"].</ref><ref>[[Hellanicus of Lesbos|Hellanicus]] fragment 142 (FGrH) [= [[Scholia]] on [[Homer]]'s ''[[Iliad]]'' [https://books.google.com/books?id=y5pxAAAAIAAJ&pg=PA64 3.151]; [[scholia]] on the ''[[Odyssey]]'' [https://cts.perseids.org/read/greekLit/tlg5026/tlg007/First1K-grc1/1.5.1-1.6.1 5.1] {{Webarchive|url=https://web.archive.org/web/20230103132927/https://cts.perseids.org/read/greekLit/tlg5026/tlg007/First1K-grc1/1.5.1-1.6.1 |date=2023-01-03 }}.</ref>

In the account of [[Hieronymus of Rhodes]] from the third century BC, the blame is shifted from Eos and onto Tithonus, who asked for immortality but not agelessness from his lover, who was then unable to help him otherwise and turned him into a cicada.<ref>Tsagalis and Markantonatos, p. [https://books.google.com/books?id=sFA_DwAAQBAJ&pg=PT297 297]</ref> [[Propertius]] wrote that Eos did not forsake Tithonus, old and aged as he was, and would still embrace him and hold him in her arms rather than leaving him deserted in his cold chamber, while cursing the gods for his cruel fate.<ref>[[Propertius]], ''Elegies'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0494%3Abook%3D2%3Apoem%3D18b 2.18b]</ref>

This myth might have been used to explain why cicadas were particularly noisy during the early hours of the morning, when the dawn appears in the sky.<ref>[[Loeb Classical Library]], ''Homeric Hymns, Homeric Apocrypha, Lives of Homer'', 2003,  [https://archive.org/details/homerichymnshome0000home/page/176/mode/2up?view=theater p. 177, note 48]</ref> Sir [[James George Frazer]] notes that there was a widespread notion among the ancient Greeks and other ancient peoples that the creatures that shed their skin renew their youth and get to live forever.<ref>See Frazer's note on [[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]] [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+3.12.4&fromdoc=Perseus%3Atext%3A1999.01.0022#note1 3.12.4]</ref> It could also be a reference to the fact that the high-pitched talk of old men was compared to a cicada's singing, as evidenced in a passage from the ''[[Iliad]]''.<ref name=":rh47">Hard, p. [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA47 47]</ref> The ancient Greeks would use a cicada, the most musical of insects, sitting on a harp as an emblem of music.<ref>{{cite news | url = http://nla.gov.au/nla.news-article16435670 | title = The Cicada | newspaper = [[The Sydney Morning Herald]] | date = 21 January 1928 | access-date = 7 June 2013 | page = 21 | publisher = National Library of Australia}}</ref> Cicadas were also believed to be able to survive off of dew alone, a substance closely associated with Eos.<ref name=":rh47"/>

==== Cephalus ====
[[File:The rape of cephalus by eos red figure loutrophoros Antikensammlung Kiel B 787 cropped detail.jpg|thumb|left|The rape of Cephalus by Eos, Apulian red-figure [[Loutrophoros]], ca. 330 BC]]

The abduction of [[Cephalus (son of Deione/Deioneus)|Cephalus]] had special appeal for an Athenian audience because Cephalus was a local boy,<ref>[[Mary R. Lefkowitz]], "'Predatory' Goddesses" ''Hesperia'' '''71'''.4 (October 2002, pp. 325-344) p. 326.</ref> and so this myth element appeared frequently in Attic vase-paintings and was exported with them. In the literary myths, Eos snatched Cephalus against his will when he was hunting and took him to Syria.<ref>Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D3%3Achapter%3D14%3Asection%3D3 3.14.3]; [[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D1%3Achapter%3D3%3Asection%3D1 1.3.1]; Hyginus, ''Fabulae'' [https://topostext.org/work/206#189 189]; [[Ovid]], ''[[Metamorphoses]]'' [https://topostext.org/work/141#7.685 7.703]; [[Antoninus Liberalis]], ''Collection of Transformations'' [https://topostext.org/work/216#41 41]</ref> Although Cephalus was already married to [[Procris]], Eos bore him three sons, including [[Phaethon (son of Eos)|Phaethon]] and [[Hesperus]], and in some versions the little-attested Aoos who went on to become king of Cyprus,{{sfn|Dickmann-Boedeker|1974|pages=[https://books.google.com/books?id=irYfAAAAIAAJ&pg=PA66 66-67]}} but he then began pining for Procris, causing a disgruntled Eos to return him to [[Procris]], but not before sowing the seeds of doubt in his mind, telling him that it was highly unlikely that Procris had stayed faithful to him this entire time.

[[File:John Flaxman (1755-1826) - Cephalus and Aurora (1789-90) front, Cephalus's knees upward, Lady Lever Art Gallery, Port Sunlight, Cheshire, June 2013 (9103098456).png|thumb|250px|Cephalus and Aurora, [[John Flaxman]], 1789–90, [[Lady Lever Art Gallery]].]]

Cephalus, troubled by her words, asked Eos to change his form into that of a stranger's, in order to secretly put Procris's love for him to the test. Cephalus, now disguised, propositioned Procris, who at first declined but eventually gave in when he offered her money. He was hurt by her betrayal, and she left him in shame, but eventually they got back together. This time however it was Procris's turn to doubt her husband's fidelity; while hunting, he would often call upon the breeze ('[[Aura (mythology)|Aura]]' in [[Latin language|Latin]], sounding similar to Eos's Roman equivalent [[Aurora (mythology)|Aurora]]) to refresh his body. Upon hearing that, Procris followed and spied on him. Cephalus, mistaking her for some wild animal, threw his spear at her, killing his wife.<ref>[[Ovid]], ''[[Metamorphoses]]'' [https://topostext.org/work/141#7.685 7.700]-[https://topostext.org/work/141#7.851 722]</ref> The second-century CE traveller [[Pausanias (geographer)|Pausanias]] knew of the story of Cephalus's abduction too, though he calls Eos by the name of [[Hemera]], goddess of day.<ref name=":pausn">Pausanias remarking on the subjects shown in the Royal Stoa, [[Classical Athens|Athens]] ([http://www.perseus.tufts.edu/hopper/text.jsp?doc=Paus.+1.3.1&fromdoc=Perseus%3Atext%3A1999.01.0160 1.3.1]) and on the throne of [[Apollo]] at [[Amyclae]] ([http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D18%3Asection%3D12 3.18.12]).</ref>

Hyginus omits the kidnapping from the story, and has Cephalus reject Eos out of fidelity to Procris when she begs him to have sex with her. Eos then says to Cephalus that she would not want him to break his vows if Procris herself has not either, and alters his appearance and gives him gifts to trick Procris. Cephalus then goes to Procris as a stranger, and she agrees to lay with him, thereupon Eos removes the enchantment from Cephalus, revealing his identity. Procris, knowing she has been deceived by Eos, flees; she is eventually reunited with Cephalus, but still fearful of Eos, follows him when he goes out hunting, and ends up being accidentally killed by him.<ref>Hyginus, ''Fabulae'' [https://topostext.org/work/206#189 189]</ref>

[[Antoninus Liberalis]] also largely follows the same tradition in his rendition of the myth, though his text contains a lacuna, jumping from Eos' abduction of Cephalus to him having doubts over Procris.<ref>[[Antoninus Liberalis]], ''Collection of Transformations'' [https://topostext.org/work/216#41 41]</ref> The oldest extant account of the myth is attributed to [[Pherecydes of Athens|Pherecydes]], and the elements it contains were all kept by later poets; in his account however Eos plays no role in the myth.<ref>[[Pherecydes of Athens]] FGrHist 3F 34 [= [[Scholia]] on [[Homer]]'s ''[[Odyssey]]'' [https://books.google.com/books?id=tXxxxgDaY4wC&pg=PA90 1.320].]</ref> That being said, artistic evidence of Eos abducting a man that can be identified as Cephalus go as back as the early fifth century BC.{{sfn|Cohen|2006|pages=[https://books.google.com/books?id=SCA2AgAAQBAJ&pg=PA280 280–281]}}

=== Role in wars ===
[[File:Eos Memnon Louvre G115.jpg|thumb|left|Eos and the slain [[Memnon (mythology)|Memnon]] on an [[Attica|Attic]] red-figure cup, ca. 490–480 BCE, the so-called "Memnon Pietà" found at [[Capua]] ([[Musée du Louvre|Louvre]]).]]

==== Gigantomachy ====
[[File:Altar_Pérgamo_Eos_06.JPG|thumb|Eos riding sidesaddle, detail of the Gigantomachy frieze, [[Pergamon Altar]], [[Pergamon museum]], Berlin]]

Eos played a small role in the battle of the earthborn [[Giants (Greek mythology)|Giants]] against the gods, known as the Gigantomachy, who rose in rebellion. When their mother, the earth goddess [[Gaia]] learned of a prophecy that the giants would perish at the hand of a mortal, Gaia sought to find a herb that would protect them from all harm; thus Zeus ordered Eos, as well as her siblings Selene ([[Moon]]) and Helios ([[Sun]]) not to shine so that she would not be able to seek for it, and harvested all of the plant for himself, denying Gaia the chance to make the Giants indestructible.<ref>Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D6%3Asection%3D1 1.6.2]</ref> Moreover, Eos is seen fighting against the Giants in the south frieze of the [[Pergamon Altar]],<ref>Picón and Hemingway, p. [https://books.google.com/books?id=Vr3WCwAAQBAJ&pg=PA47 47]; ''[[Lexicon Iconographicum Mythologiae Classicae|LIMC]]'' 617 [https://weblimc.org/page/monument/2071289 Eos 45] {{Webarchive|url=https://web.archive.org/web/20230716120337/https://weblimc.org/page/monument/2071289 |date=2023-07-16 }}</ref> which depicts the Gigantomachy, where she rides hither on either a horse or a mule<ref name=":hon">{{cite book | last = Honan | pages = [https://archive.org/details/guidetopergamonm00perg/page/20/mode/2up?q=&view=theater 20-21] | first = Mary McMahon | title = Guide to the Pergamon Museum | publisher =  [[De Gruyter]] | date = 1904 | isbn = 9783112399330}}</ref> right ahead of Helios, swinging herself on the back of her mount while a Giant already lies on the ground underneath her; a robe wound around her hips serves as her saddle-cloth.<ref>Schmidt, p. 22</ref> She is joined in fight against the Giants by her siblings, her mother Theia, and possibly, conjectured due to the disembodied wing to the right of Eos's shoulder, the goddess Hemera.<ref name=":hon"/>

==== Trojan War ====
According to Hesiod, by her lover Tithonus, Eos had two sons, Memnon and Emathion.<ref name=":1"/> Memnon, king of [[Aethiopia]], joined the Trojans in the [[Trojan War]] and fought against [[Achilles]] in battle. Much like [[Thetis]], the mother of Achilles, did before her, Eos asked the smithing god [[Hephaestus]] with tears in her eyes to forge an armor for Memnon, and he, moved, did as told.<ref name=":arct"/><ref>[[Virgil]], ''[[Aeneid]]'' [https://topostext.org/work/245#8.370 8.384]</ref> [[Pausanias (geographer)|Pausanias]] mentions images of Thetis and Eos both begging Zeus on behalf of their sons.<ref>[[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D5%3Achapter%3D22%3Asection%3D2 5.22.2]</ref> In the end, it was Achilles who triumphed and slew Memnon in battle. Mourning greatly over the death of her son, Eos made the light of her brother, Helios the god of the sun, to fade, and begged Nyx, the goddess of the night, to come out earlier, so she could be able to freely steal her son's body undetected by the armies.<ref>[[Philostratus of Lemnos]], ''[[Imagines (work by Philostratus)|Imagines]]'' [https://topostext.org/work/225#1.7.2 1.7.2]</ref> After his death, Eos, perhaps with the help of [[Hypnos]] (Sleep) and [[Thanatos]] (Death), transported Memnon's dead body back to Aethiopia;<ref>Currie, p. [https://books.google.com/books?id=zTtaKhpwoP4C&pg=PA51 51]</ref> she also asked Zeus to make her son immortal, and he granted her wish.<ref name=":arct">[[Arctinus of Miletus]], ''[[Aethiopis]]'' [https://web.archive.org/web/20110607190115/http://www.stoa.org/hopper/text.jsp?doc=Stoa:text:2003.01.0004:account=2 summary]</ref> Eos' role in the Trojan War saga mirrors that of Thetis herself; both are goddesses married to aging old men, both see their mortal sons die on the battlefield, and both arrange an afterlife/immortality of sorts for said sons.<ref>Price and Zelnick-Abramovitz, p. [https://books.google.com/books?id=1oTxDwAAQBAJ&pg=PT94 94], "The two mothers, Thetis and Eos, are alike as well."</ref>

== Iconography ==
[[File:Greek - Hydria with the Fight of Achilles and Memnon Walters 482230 reduced glare white bg.png|thumb|The fight of Achilles and Memnon, in the presence of their mothers Thetis and Eos, late [[Ancient Corinth|Corinthian]] [[Black-Figure]] hydria, circa 575-550 BC, now in the [[Walters Art Museum]].]]

Eos was imagined as a woman wearing a [[saffron (color)|saffron]] mantle as she spread dew from an upturned urn, or with a torch in hand, riding a chariot.<ref>Roberts, p. [https://books.google.com/books?id=0fq1fPD-itIC&pg=PT567 567]</ref> Greek and Italian vases show Eos/Aurora on a chariot preceding Helios, as the morning star [[Eosphorus]] flies with her; she is winged, wearing a fine pleated tunic and mantle.<ref>Collignon, p. [https://books.google.com/books?id=srufAAAAMAAJ&pg=PA176 176]</ref> Eos is not an uncommon figure, especially on [[Red-figure pottery|red-figure vases]]; as a single figure she appears rising from the sea in, or driving, a four-horse chariot like her brother Helios, sometimes carrying two [[hydria]]e from which she pours morning dew.<ref>Walters, p. [https://archive.org/details/historyofancient02walt/page/n107/mode/2up?view=theater 79]</ref> Because [[Hermes]]' [[Caduceus|rod]] had the power to both induce sleep to mortals and wake them up, some times he is seen preceding the chariot of Eos (and that of Helios) as the new day breaks.<ref>Savignoni, [https://books.google.com/books?id=q0EaAAAAYAAJ&pg=PA272 p. 272]</ref>

[[File:Éósz.png|thumb|left|''Eos in her chariot'', red-figure pot]]

Although the romantic adventures of Eos is a common subject in pottery, so far as it is known, no vase depicts her with Orion or Cleitus, known lovers of hers, instead those vases fall into groups; those that depict Eos with a young hunter identified as Cephalus, and those that depict Eos with a youth holding a lyre, identified as Tithonus.<ref name=":pach">Pache, p. [https://books.google.com/books?id=TWNftRFa9OMC&pg=PA131 131]</ref> Sometimes those vases bear inscriptions, and on a few the hunter is identified as Tithonus, while the lyre-player is Cephalus.<ref name=":pach"/> Perhaps the earliest representation of this theme is found on a [[red-figure]] ''[[rhyton]]'', a statuette-vase, from circa 480-470 BC in which Eos is depicted carrying of a naked boy, perhaps Cephalus, her wings spread and her feet barely touching the ground.{{sfn|Cohen|2006|pages=[https://books.google.com/books?id=SCA2AgAAQBAJ&pg=PA280 280–281]}} The image of Eos pursuing Tithonus was eerily repetitive in ancient art, as was that of erotic pursuit in general; Tithonus was drawn running off to the right in terror, or trying to clobber with a lyre or a spear the pursuing Eos, indicating the terrifying aspect of a mortal man being taken by a goddess.<ref>Reitzammer, p. [https://books.google.com/books?id=F0cxDAAAQBAJ&pg=PA41 41]</ref> The image of [[Zeus]], the active ''[[erastes (Ancient Greece)|erastes]]'', pursuing [[Ganymede (mythology)|Ganymede]], the passive ''[[eromenos]]'', was also common, but in the case of Eos, the female figure was put in the dominant position.<ref>Reitzammer, p. [https://books.google.com/books?id=F0cxDAAAQBAJ&pg=PA41 122]</ref>

Other depictions of mythological scenes that include Eos are Memnon's battle with Achilles and Eos' pleading of Zeus for his safety, her seizing of Memnon's dead body, and the ''[[apotheosis]]'' of [[Alcmene]] (the mother of [[Heracles]]).<ref>Walters, p. [https://archive.org/details/historyofancient02walt/page/80/mode/2up?view=theater 80]</ref> Among Theia and Hyperion's children, she is the only one depicted with wings, as neither her brother nor her sister ever sport some in art.<ref name=":hr46"/>

== Cult and temples ==
[[File:Painter of the Florence Stamnoi - Red-figure Stamnos with Eos and Two Youths - Walters 482034 - Detail A.jpg|thumb|Eos with two young men, red-figure [[stamnos]], ca 470–460 BC, now in the [[Walters Art Museum]].]]

Eos, along with her brother and sister, is an [[Proto-Indo-European|Indo-European]] deity, side-lined by the non-IE newcomers to the pantheon;<ref name=":burk"/><ref name=":ogd"/> James Davidson argues that apparently persisting on the sidelines was a primary function for them, to be the minor gods that the major gods were juxtaposed to, thus helping to keep the [[Ancient Greek religion|Greek religion]] Greek.<ref name=":ogd">Davidson in Ogden, p. [https://books.google.com/books?id=yOQtHNJJU9UC&pg=PA205 205]</ref> However, whereas her brother and sister did receive minor cults, and in Helios' case even major ones, Eos does not seem to have been the focus of any worship at all.<ref name=":brill" /> Thus there are no known temples, shrines, or altars to Eos. That being said, Ovid seems to allude to the existence of at least two shrines of Eos, as he describes them in plural, albeit few, in the lines:

{{Blockquote|‘Least I may be of all the goddesses the golden heavens hold – in all the world my shrines are rarest.’|title=[[Aurora (mythology)|Aurora]] to [[Jupiter (mythology)|Jupiter]].<ref>[[Ovid]], ''[[Metamorphoses]]'' [https://topostext.org/work/141#13.576 13.587 ff] (translated by Melville)</ref>}}

Although this could simply be an understated way for Eos to say that she has no temples or shrines whatsoever, nevertheless Ovid may therefore have known of at least two such shrines.<ref name=":181"/> However, if Eos did indeed have a handful of shrines and altars in ancient Greece or Rome, no knowledge of them remains.

The only traces of the goddess's worship can be found at [[Classical Athens|Athens]], where wineless offerings (or ''[[nephalia]]'') were made to Eos, along with other celestial gods and goddesses, including Eos's siblings Helios and Selene, as well as [[Aphrodite Urania]], [[Mnemosyne]], the [[Muses]], and the [[nymphs]].<ref name=":brill" /><ref>Meagher, p. [https://books.google.com/books?id=vBDfKCyC2LMC&pg=PA142 142 n. 137]; [[scholia]] on [[Sophocles]] ''[[Oedipus at Colonus]]'' [https://books.google.com/books?id=CflPAAAAYAAJ&pg=RA1-PA27 91].</ref> It is possible that the goddess addressed as Orthria and Aotis in a fragment by [[Alcman]] is Eos; this is highly debated, but if true, it could mean that Eos was worshipped in some capacity in [[Sparta]] during the Archaic period.<ref>[[Alcman]], ''PMGF'' 1.</ref><ref name=":181"/>

== Identifications ==
=== Etruscan ===
[[File:John Flaxman - The Morn, All Beauteous to Behold, from Aeschylus, The Persians - Google Art Project.jpg|thumb|''Eos the Morn'', engraving by [[John Flaxman]].]]

Among the [[Etruscans]], the generative dawn-goddess was [[Thesan]]. Depictions of the dawn-goddess with a young lover became popular in Etruria in the fifth century, probably inspired by imported Greek vase-painting.<ref>Marilyn Y. Goldberg, "The 'Eos and Kephalos' from Cære: Its Subject and Date" ''American Journal of Archæology'' '''91'''.4 (October 1987, pp. 605-614) p 607.</ref> Though Etruscans preferred to show the goddess as a nurturer (''Kourotrophos'') rather than an abductor of young men, the late Archaic sculptural [[acroterion]] from Etruscan Cære, now in Berlin, showing the goddess in archaic running pose adapted from the Greeks, and bearing a boy in her arms, has commonly been identified as Eos and Cephalus.<ref>Goldberg 1987:605-614 casts doubt on the boy's identification, in the context of Etruscan and Greek abduction motifs.</ref> On an Etruscan mirror Thesan is shown carrying off a young man, whose name is inscribed as Tinthu.<ref>Noted by Goldberg 1987: in I. Mayer-Prokop, ''Die gravierten etruskischen Griffspiegel archaischen Stils'' (Heidelberg) 1966, fig. 61.</ref>

=== Roman ===
The [[Roman mythology|Roman]] equivalent of Eos is [[Aurora (mythology)|Aurora]], also a cognate showing the characteristic [[Latin]] [[rhotacism (sound change)#Latin|rhotacism]]. Dawn became associated in Roman cult with Matuta, later known as [[Mater Matuta]]. She was also associated with the sea harbors and ports, and had a temple on the [[Forum Boarium]]. On June 11, the [[Matralia]] was celebrated at that temple in honor of Mater Matuta; this festival was only for women during their first marriage.

=== Hemera ===
[[File:Eos chariot 430-420 BC Staatliche Antikensammlungen.jpg|thumb|Eos in her chariot flying over the sea, red-figure [[krater]] from [[Southern Italy]], 430–420 BC, [[Staatliche Antikensammlungen]]]]

Although distinct deities in early works such as [[Hesiod]]'s ''[[Theogony]]'', later the tragic poets completely identified Eos with Hemera, the primordial goddess of the [[day]];<ref name=":smith">Smith, s.v. [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DE%3Aentry+group%3D4%3Aentry%3Deos-bio-1 Eos]</ref><ref name=":hr46">Hard, [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA46 p. 46]</ref> each of the three great Athenian tragedians, [[Euripides]], [[Aeschylus]] and [[Sophocles]], used "Hemera" for the goddess who abducts Tithonus or drives a chariot drawn by white horses at daybreak in some work.<ref name=":opal">Oakley and Palagia, p. [https://books.google.com/books?id=QqymAwAAQBAJ&pg=RA2-PA47 47]</ref>

Both goddesses were said to be daughters of Nyx ([[Night]]), albeit Eos was much more commonly the daughter of Hyperion by his wife. Pausanias, when describing depictions of Eos's myths at [[Classical Athens|Athens]] and Amyclae, he calls Eos by the name of Hemera.<ref name=":pausn"/> A scholion on the ''[[Odyssey]]'' mentions the abduction of the hunter Orion by "Hemera" (Eos in [[Homer]]).<ref>[[Euphorion of Chalcis|Euphorion]] [https://www.loebclassics.com/view/euphorion_chalcis-poetic_fragments/2010/pb_LCL508.297.xml fr. 66] Lightfoot [= fr. 103 Powell].</ref><ref>Hard, [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA562 p. 562]</ref> Eos, in contrast to Helios and Selene and more similarly to Hemera and Hemera's mother Nyx, embodies a part of the day and night cycle, instead of a celestial body.<ref name=":opal"/> The Greek word "eos", meaning dawn, was some times used by writers to refer to the entire duration of the day, not just the morning.<ref name=":stoll"/>

Likewise, Eos was often referred to as ''Tito'', another archaic word meaning day, and feminine equivalent to ''Titan'', which is a common epithet of her brother Helios denoting his role as the creator of the day.{{sfn|Kerenyi|1951|page=[https://archive.org/details/in.gov.ignca.7346/page/n225/mode/2up?view=theater 199, note 637]}} Unlike Eos however, Hemera is little more than a name in Greek literature, with few and far between references about her and with no unique mythology outside of her parentage and the few stories appropriated from Eos.{{sfn|Bell|1991|loc=s.v. [https://archive.org/details/womenofclassical00bell/page/230/mode/2up?view=theater Hemera]}}

== Gallery ==
<gallery mode="packed-hover" heights="150" caption="Eos in art">
File:Aurora_and_Cephalus_-_Agostino_Carracci_-_1597_-_Farnese_Gallery,_Rome.jpg|''Aurora and Cephalus'' from ''[[The Loves of the Gods]]'' fresco.
File:Eos körande fyrspann, Nordisk familjebok.png|Eos driving a four-horse chariot, from an antique vase.
File:Sarcophagus Selene Endymion Glyptothek Munich 328.jpg|Eos in the sarcophagus of Selene and [[Endymion (mythology)|Endymion]].
File:Akroterion, fragments, Eos carries Cephalus, 425-417 BC, Delos, A04281, A04282, 143425.jpg|Fragments of Eos carrying off Cephalus, from Delos.
File:Pittore di lewis, skyphos con eos che rapisce tithonos e inseguimento amoroso 02.JPG|''Eos abducts Tithonus'', [[Archaeological Museum of Florence]].
File:Ricci - Aurora and Tithonus c. 1700 - c. 1710, RCIN 907197.jpg|Eos and Tithonus, by [[Sebastiano Ricci]].
File:Boucher - Céphale et l'Aurore, 1764.jpg|Céphale and Aurore, [[François Boucher]].
File:Eos Kephalos Louvre LP1153.jpg|Eos carrying off a man in a relief from Milos.
File:Clock Aurora (France, middle 19 c.).jpg|A French clock with Eos.
File:Memnon vs Achilles RII1.png|Eos watches the battle between Memnon and Achilles.
File:Sebastiano Ricci (Belluno 1659-Venice 1734) - Aurora and Tithonus - RCIN 404754 - Royal Collection.jpg|Eos and Tithonus by [[Sebastiano Ricci]].
File:Eos adbucting Tithonos-MAHG MF 140-P6130559.JPG|Etruscan vase of Thesan (Eos) abducting Tinthu (Tithonus), circa 525–500 BC.
File:1932 Goddess of Dawn, as sculpted by Jorgen C. Dreyer.jpg|Goddess of Dawn, [[Jorgen Dreyer]] (1932)
File:Fickur med boett av silver med mytologisk figurscen, 1700-tal - Hallwylska museet - 110441 cropped detail.tif|Pocket watch with silver case with Eos and Cephalus (detail), 18th cent.
</gallery>

== Genealogy ==
{{see also|Family tree of the Greek gods}}

{{chart top|Eos's family tree<ref>[[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+132 132&ndash;138], [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+337 337&ndash;411], [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+453 453&ndash;520], [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+901 901&ndash;906, 915&ndash;920]; Caldwell, pp. 8&ndash;11, tables 11&ndash;14.</ref>|collapsed=no}}
{{chart/start}}
{{chart|}}
{{chart| | | | | | | | | | | |URA |y|GAI |~|~|~|~|~|~|~|~|~|y|PON|URA=[[Uranus (mythology)|Uranus]]|GAI=[[Gaia]]|PON=[[Pontus (mythology)|Pontus]]}}
{{chart|,|-|v|-|-|-|v|-|-|-|-|-|v|-|^|-|v|-|-|-|-|-|-|.| | | |!}}
{{chart|!|OCE |y|TET | | | |HYP |y|THE | | | | |CRI |y|EUR|OCE=[[Oceanus]]|TET=[[Tethys (mythology)|Tethys]]|HYP=[[Hyperion (Titan)|Hyperion]]|THE=[[Theia]]|CRI=[[Crius]]|EUR=[[Eurybia (mythology)|Eurybia]]}}
{{chart|!| |,|-|^|-|.| | | |,|-|-|-|+|-|-|-|.| | | |,|-|-|^|v|-|-|-|.}}
{{chart|!|RIV | |OCE | |HEL | |SEL | |EOS |y |AST | |PAL | |PER |RIV=<small>The&nbsp;[[River gods (Greek mythology)|Rivers]]</small>|OCE=<small>The&nbsp;[[Oceanids]]</small>|HEL=[[Helios]]|SEL=[[Selene]]<ref>Although usually the daughter of Hyperion and Theia, as in [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+371 371&ndash;374], in the ''[[Homeric Hymns|Homeric Hymn]] to Hermes'' (4), [https://www.perseus.tufts.edu/hopper/text?doc=HH+4+99&fromdoc=Perseus%3Atext%3A1999.01.0138 99&ndash;100], Selene is instead made the daughter of Pallas the son of Megamedes.</ref>|EOS='''Eos'''|AST=[[Astraeus]]|PAL=[[Pallas (Titan)|Pallas]]|PER=[[Perses (Titan)|Perses]]}}
{{chart|!| | | | | | | | | | | | | | | |,|-|-|-|+|-|-|-|.}}
{{chart|!| | | | | | | | | | | | | | |ANE | |ASR | |STA |ANE=The [[Anemoi]]|ASR=[[Astraea]]<ref>Astraea is not mentioned by Hesiod, instead she is given as a daughter of Eos and Astraeus in [[De astronomia|Hyginus]] ''Astronomica'' [https://topostext.org/work/207#2.25.1 2.25.1].</ref>|STA=The Stars}}
{{chart|!| | | | | | | | | | | | | | | | | | | | | | | | | | | |}}
{{chart|)|-|-|-|-|-|v|-|-|-|v|-|-|-|-|-|-|-|-|-|v|-|-|-|.| | | |}}
{{chart|!| | | | |CRO |y|RHE | | | | | | | |COE |y|PHO | | |COE=[[Coeus]]|PHO=[[Phoebe (Titaness)|Phoebe]]|CRO=[[Cronus]]|RHE=[[Rhea (mythology)|Rhea]]}}
{{chart|!| |,|-|v|-|v|-|^|-|v|-|v|-|.| | | | | |,|-|^|-|.| | | }}
{{chart|!|HES |!|HER | |HAD |!|ZEU | | | |LET | |AST | |HES=[[Hestia]]|HER=[[Hera]]|HAD=[[Hades]]|ZEU=[[Zeus]]|LET=[[Leto]]|AST=[[Asteria]]}}
{{chart|!| | | |!| | | | | | | |!| | | | | | | | | | | | | | |}}
{{chart|!| | |DEM | | | | | |POS | | | | | | | | | | | | | |DEM=[[Demeter]]|POS=[[Poseidon]]}}
{{chart|!| | | | | | | | | | | | | | | |}}
{{chart|`|-|-|-|-|v|-|-|-|-|-|-|-|-|-|-|-|v|-|-|-|-|-|-|-|-|-|-|-|.}}
{{chart| | | | |IAP |y|CLY | | | | | |MNE |~|y|~|ZEU |~|y|~|THE |IAP=[[Iapetus (mythology)|Iapetus]]|CLY=[[Clymene (wife of Iapetus)|Clymene]]&nbsp;(or&nbsp;[[Asia (Oceanid)|Asia]])<ref>According to [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+507 507&ndash;511], Clymene, one of the [[Oceanid]]s, the daughters of [[Oceanus]] and [[Tethys (mythology)|Tethys]], at [[Hesiod]], ''[[Theogony]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Hes.+Th.+351 351], was the mother by Iapetus of Atlas, Menoetius, Prometheus, and Epimetheus, while according to [[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]], [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D2%3Asection%3D3 1.2.3], another Oceanid, Asia was their mother by Iapetus.</ref>|MNE=[[Mnemosyne]]|ZEU=(Zeus)|THE=[[Themis]]}}
{{chart| |,|-|-|-|v|-|^|-|v|-|-|-|.| | | | | | |!| | | | | |!}}
{{chart|ATL | |MEN | |PRO | |EPI | | | | |MUS | | | |HOR |ATL=[[Atlas (mythology)|Atlas]]<ref>According to [[Plato]], ''[[Critias (dialogue)|Critias]]'', [http://data.perseus.org/citations/urn:cts:greekLit:tlg0059.tlg032.perseus-eng1:113d 113d&ndash;114a], Atlas was the son of [[Poseidon]] and the mortal [[Cleito]].</ref>|MEN=[[Menoetius (Greek mythology)|Menoetius]]|PRO=[[Prometheus]]<ref>In [[Aeschylus]], ''[[Prometheus Bound]]'' 18, 211, 873 (Sommerstein, pp. [http://www.loebclassics.com/view/aeschylus-prometheus_bound/2009/pb_LCL145.445.xml 444&ndash;445 n. 2], [http://www.loebclassics.com/view/aeschylus-prometheus_bound/2009/pb_LCL145.467.xml 446&ndash;447 n. 24], [http://www.loebclassics.com/view/aeschylus-prometheus_bound/2009/pb_LCL145.539.xml 538&ndash;539 n. 113]) Prometheus is made to be the son of [[Themis]].</ref>|EPI=[[Epimetheus (mythology)|Epimetheus]]|MUS=<small>The&nbsp;[[Muses]]</small>|HOR=<small>The&nbsp;[[Horae]]</small>}}
{{chart/end}}
{{chart bottom}}

== See also ==
{{Portal|Ancient Greece|Myths|Religion}}
* [[Aquarius (constellation)|Aquarius]]
* [[Cumaean Sibyl]], a mortal who was granted an extended lifetime but not eternal youth
* [[List of solar deities]]

== Notes ==
{{notelist}}

== References ==
{{reflist}}

== Bibliography ==
=== Primary sources ===
{{refbegin|30em}}
* [[Antoninus Liberalis]], ''The Metamorphoses of Antoninus Liberalis'' translated by Francis Celoria (Routledge 1992). [https://topostext.org/work/216 Online version at the Topos Text Project].
* [[Aratus|Aratus Solensis]], ''Phaenomena'' translated by G. R. Mair. Loeb Classical Library Volume 129. London: William Heinemann, 1921. [https://topostext.org/work/551 Online version at the Topos Text Project.]
* Aratus Solensis, ''Phaenomena''. G. R. Mair. London: William Heinemann; New York: G.P. Putnam's Sons. 1921. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0483 Greek text available at the Perseus Digital Library].
* [[Diodorus Siculus]], ''The Library of History'' translated by [[Charles Henry Oldfather]]. Twelve volumes. [[Loeb Classical Library]]. Cambridge, Massachusetts: Harvard University Press; London: William Heinemann, Ltd. 1989. Vol. 3. Books 4.59&ndash;8. [https://penelope.uchicago.edu/Thayer/E/Roman/Texts/Diodorus_Siculus/home.html Online version at Bill Thayer's Web Site]
* Diodorus Siculus, ''Bibliotheca Historica. Vol 1-2''. Immanel Bekker. Ludwig Dindorf. Friedrich Vogel. in aedibus B. G. Teubneri. Leipzig. 1888–1890. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0540 Greek text available at the Perseus Digital Library].
* [[Gaius Julius Hyginus]], ''Astronomica from The Myths of Hyginus'' translated and edited by Mary Grant. University of Kansas Publications in Humanistic Studies. [https://topostext.org/work/207 Online version at the Topos Text Project.]
* [[Gaius Julius Hyginus]], ''Fabulae from The Myths of Hyginus'' translated and edited by Mary Grant. University of Kansas Publications in Humanistic Studies. [https://topostext.org/work/206 Online version at the Topos Text Project.]
* [[Gaius Valerius Flaccus]], ''Argonautica'' translated by Mozley, J H. Loeb Classical Library Volume 286. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1928. [http://www.theoi.com/Text/ValeriusFlaccus1.html Online version at theoi.com.]
* Gaius Valerius Flaccus, ''Argonauticon.'' Otto Kramer. Leipzig. Teubner. 1913. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2007.01.0058 Latin text available at the Perseus Digital Library.]
* [[Hesiod]], ''Theogony'' from ''The Homeric Hymns and Homerica'' with an English Translation by Hugh G. Evelyn-White, Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0130%3Acard%3D1 Online version at the Perseus Digital Library.] [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0129 Greek text available from the same website].
* [[Homer]], [[Iliad|''The Iliad'']] with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1924. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0134 Online version at the Perseus Digital Library.]
* Homer, ''Homeri Opera'' in five volumes. Oxford, Oxford University Press. 1920. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0133 Greek text available at the Perseus Digital Library].
* [[Homer]], [[Odyssey|''The Odyssey'']] with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1919. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0136 Online version at the Perseus Digital Library.] [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0135 Greek text available from the same website].
* ''Homeric Hymns, Homeric Apocrypha, Lives of [[Homer]]'', edited and translated by [[Martin Litchfield West|Martin L. West]], the [[Loeb Classical Library]] 496, [[Harvard University Press]], 2003, [[London]], [[England]], {{ISBN|0-674-99606-2}}.
* [[Mimnermus]] in ''Greek Elegiac Poetry: From the Seventh to the Fifth Centuries BC'', edited and translated by Douglas E. Gerber, [[Loeb Classical Library]] No. 258, Cambridge, Massachusetts, [[Harvard University Press]], 1999. {{ISBN|978-0-674-99582-6}}. [https://www.loebclassics.com/view/LCL258/1999/volume.xml Online version at Harvard University Press].
* [[Nonnus|Nonnus of Panopolis]], ''Dionysiaca'' translated by William Henry Denham Rouse (1863–1950), from the Loeb Classical Library, Cambridge, MA, Harvard University Press, 1940.  [https://topostext.org/work/529 Online version at the Topos Text Project.]
* Nonnus of Panopolis, ''Dionysiaca. 3 Vols.'' W.H.D. Rouse. Cambridge, MA., Harvard University Press; London, William Heinemann, Ltd. 1940–1942. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0485 Greek text available at the Perseus Digital Library].
* [[Pausanias (geographer)|Pausanias]], ''Description of Greece'' with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. [https://www.perseus.tufts.edu/hopper/text?doc=Paus.+1.1.1 Online version at the Perseus Digital Library]
* Pausanias, ''Graeciae Descriptio.'' ''3 vols''. Leipzig, Teubner. 1903.  [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0159 Greek text available at the Perseus Digital Library].
* [[Pindar]], ''Odes'' translated by Diane Arnson Svarlien. 1990. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0162%3Abook%3DN. Online version at the Perseus Digital Library.]
* Pindar, ''The Odes of Pindar'' including the Principal Fragments with an Introduction and an English Translation by Sir John Sandys, Litt.D., FBA. Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1937. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0161%3Abook%3DN. Greek text available at the Perseus Digital Library].
* [[Bibliotheca (Pseudo-Apollodorus)|Pseudo-Apollodorus]], ''The Library'' with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes, Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0022 Online version at the Perseus Digital Library.] [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0021 Greek text available from the same website].
* [[Propertius]], ''Elegies'' in ''Roman Erotic Elegy:  Selections from Tibullus, Propertius, Ovid, and Sulpicia, translated, with an Introduction, Notes, and Glossary by Jon Corelis'' (Salzburg Studies in English Literature Poetic Drama & Poetic Theory 128). [https://sites.google.com/site/romanelegybackup/ Full text available online at romanelegyonline] {{Webarchive|url=https://web.archive.org/web/20211023103058/https://sites.google.com/site/romanelegybackup/ |date=2021-10-23 }}.
* [[Ovid|Publius Ovidius Naso]], ''[[Fasti (poem)|Fasti]]'' translated by James G. Frazer. [https://topostext.org/work/143 Online version at the Topos Text Project].
* Publius Ovidius Naso, ''Fasti.'' Sir James George Frazer. London; Cambridge, MA. William Heinemann Ltd.; Harvard University Press. 1933. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0547 Latin text available at the Perseus Digital Library].
* [[Ovid|Publius Ovidius Naso]], ''[[Metamorphoses]]'' translated by Brookes More (1859–1942). Boston, Cornhill Publishing Co. 1922. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.02.0028 Online version at the Perseus Digital Library].
* Publius Ovidius Naso, ''Metamorphoses.'' Hugo Magnus. Gotha (Germany). Friedr. Andr. Perthes. 1892. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.02.0029 Latin text available at the Perseus Digital Library].
* [[Quintus Smyrnaeus]], ''The Fall of Troy'' translated by Way. A. S. Loeb Classical Library Volume 19. London: William Heinemann, 1913. [http://www.theoi.com/Text/QuintusSmyrnaeus1.html Online version at theoi.com]
* Quintus Smyrnaeus, ''The Fall of Troy''. Arthur S. Way. London: William Heinemann; New York: G.P. Putnam's Sons. 1913. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0490 Greek text available at the Perseus Digital Library].
* ''The Homeric Hymns and Homerica'' with an English Translation by Hugh G. Evelyn-White. Homeric Hymns. Cambridge, MA., Harvard University Press; London, William Heinemann Ltd. 1914. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0138%3Ahymn%3D2 Online version at the Perseus Digital Library.] [https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0137 Greek text available from the same website].
{{refend}}

=== Secondary sources ===
{{refbegin|30em}}
* Athanassakis, Apostolos N., and Benjamin M. Wolkow, ''The Orphic Hymns'', Johns Hopkins University Press; owlerirst Printing edition (May 29, 2013). {{ISBN|978-1-4214-0882-8}}. [https://books.google.com/books?id=TTo3r8IHy0wC Google Books].
* {{cite book | last = Bell | first = Robert E. | title = Women of Classical Mythology: A Biographical Dictionary | publisher = [[ABC-Clio]] | date = 1991 | isbn = 9780874365818 | url = https://archive.org/details/womenofclassical00bell/mode/2up?view=theater}}
* [[Walter Burkert|Burkert, Walter]] (1982), ''Greek Religion''.
* {{cite book | last = Cohen | first = Beth | chapter = Outline as a Special Technique in Black- and Red-figure Vase-painting | title = The Colors of Clay: Special Techniques in Athenian Vases | publisher = Getty Publications | date = 2006 | isbn = 978-0-89236-942-3 | url = https://books.google.com/books?id=SCA2AgAAQBAJ}}
* Campbell, David A., ''Greek Lyric, Volume I: Sappho and Alcaeus'',  [[Loeb Classical Library]] No. 142, Cambridge, Massachusetts, [[Harvard University Press]], 1990. {{ISBN|0-674-99157-5}}. [https://www.loebclassics.com/view/LCL142/1982/volume.xml Online version at Harvard University Press]. 
* Corinne Ondine Pache, ''A Moment's Ornament: The Poetics of Nympholepsy in Ancient Greece''. [[Oxford University Press]], 2011. {{ISBN|978-0-19-533936-9}}
* Currie, Bruno, ''Pindar and the Cult of Heroes'', [[Oxford University Press]], 2005, {{ISBN|978-0-19-927724-7}}. [https://books.google.com/books?id=zTtaKhpwoP4C Google books.]
* Cyrino, Monica S. (2010), ''Aphrodite, Gods and Heroes of the Ancient World'', [[New York City|New York]] and [[London]]: Routledge, {{ISBN|978-0-415-77523-6}}. [https://books.google.com/books?id=7gyVn5GjXPkC Google books].
* Davidson, James, "Time and Greek Religion", in ''A Companion to Greek Religion'', edited by Daniel Ogden, John Wiley & Sons, 2010, {{ISBN|9781444334173}}.
* {{cite book | last = Dickmann-Boedeker | first = Deborah | title = Aphrodite's Entry Into Greek Epic | date = 1974 | publisher = [[Brill Publications]] | location = [[Leiden]], the [[Netherlands]] | isbn = 90-04-03946-5 | url = https://books.google.com/books?id=irYfAAAAIAAJ}}
* [[Georges Dumézil|Dumézil, Georges]] (1934), ''Ouranos-Vàruna: Ètude de mythologie compáree indo-européene'', [[Paris]]: Maisonneuve.
* Ferrari, Gloria, ''[[Alcman]] and the Cosmos of Sparta'', [[University of Chicago Press]], 2008, {{ISBN|978-0-226-66867-3}}.
* Grimal, Pierre, [https://books.google.com/books?id=iOx6de8LUNAC ''The Dictionary of Classical Mythology''], Wiley-Blackwell, 1996, {{ISBN|978-0-631-20102-1}}. [https://books.google.com/books?id=iOx6de8LUNAC&q=Eos "Eos" p. 146]
* Greene, Ellen; Paxton, Joseph, ''Reading [[Sappho]]: Contemporary Approaches'', [[University of California Press]], 1996, {{ISBN|0-520-20195-7}}.
* [[William Hansen (classicist)|Hansen, William]], ''Handbook of Classical Mythology'', [[ABC-CLIO]], 2004. {{ISBN|978-1576072264}}.
* {{cite journal | last1 = Jackson | first1 = Peter | year = 2002 | title = Light from Distant Asterisks. Towards a Description of the Indo-European Religious Heritage | journal = Numen | volume = 49 | issue=1 | pages=61–102 | issn = 0029-5973 | jstor = 3270472|doi=10.1163/15685270252772777}}
* {{citation | last = Janda | first = Michael | title = Die Musik nach dem Chaos: der Schöpfungsmythos der europäischen Vorzeit|location=Innsbruck|publisher=Institut für Sprachen und Literaturen | date = 2010 | url=https://books.google.com/books?id=AQE4AQAAIAAJ | isbn=978-3851242270}}
* [[Thomas Keightley|Keightley, Thomas]], ''The Mythology of Ancient Greece and Italy'', G. Bell and Sons, 1877.
* {{cite book | author-link = Károly Kerényi | last = Kerenyi | first = Karl | title = The Gods of the Greeks | publisher = Thames and Hudson | date = 1951 | url = https://archive.org/details/in.gov.ignca.7346/mode/}}
* {{cite journal | last = Kölligan | first = Daniel | year = 2007 | title = Aphrodite of the Dawn: Indo-European Heritage in Greek Divine Epithets and Theonyms|url=https://www.academia.edu/8880560 | journal = Letras Clássicas | volume = 11 | issue = 11 | pages = 105–34| doi = 10.11606/issn.2358-3150.v0i11p105-134 | doi-access = free}}
* {{cite book | title = Encyclopedia of Indo-European Culture |url=https://books.google.com/books?id=tzU3RIV2BWIC |year=1997 |last1=Mallory |first1=James P. |place=London |publisher=Routledge | isbn=978-1-884964-98-5 |last2=Adams |first2=Douglas Q. |author1-link=J. P. Mallory |author2-link=Douglas Q. Adams}}
* Meagher, Robert E., ''The Meaning of Helen: In Search of an Ancient Icon'', Bolchazy-Carducci Publishers, 2002. {{ISBN|9780865165106}}.
* {{cite book | title = Ancient Greek Dialects and Early Authors: Introduction to the Dialect Mixture in Homer, with Notes on Lyric and Herodotus | first1 = Gary | last1 = Miller | publisher = [[De Gruyter]] | date = 2014 | isbn = 978-1-61451-493-0}}
* Nagy, Gregory, ''Greek Mythology and Poetics'', [[Cornell University Press]], 1990, {{ISBN|0-8014-8048-5}}.
* Oakley, John H.; Palagia, Olga, ''Athenian Potters and Painters Volume II'', [[Oxbow Books]], 2009, {{ISBN|978-1-84217-350-3}}. [https://books.google.com/books?id=QqymAwAAQBAJ Google books].
* Picón, Carlos A.; Hemingway, Seán, ''Pergamon and the Hellenistic Kingdoms of the Ancient World'', [[Yale University Press]], 2016, {{ISBN|978-1-58839-587-0}}.
* Price, Jonathan J.; Zelnick-Abramovitz, Rachel, ''Text and Intertext in Greek Epic and Drama: Essays in Honor of Margalit Finkelberg'', [[Routledge]], 2021, {{ISBN|978-0-367-11063-5}}. [https://books.google.com/books?id=1oTxDwAAQBAJ Google books].
* Reitzammer, Laurialan, ''The Athenian Adonia in Context: The Adonis Festival as Cultural Practice''. [[University of Wisconsin Press]], 2016. {{ISBN|9780299308209}}
* Roberts, Helene E., ''Encyclopedia of Comparative Iconography: Themes Depicted in Works of Art''. Volume I and II, Fitzroy Dearborn Publishers, London, Chicago, 1998. {{ISBN|1-57958-009-2}}
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* Schmidt, Evamaria, ''The Great Altar of Pergamon'', 1962, [[Edition Leipzig]].
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* Stoll, Heinrich Wilhelm, ''Handbook of the religion and mythology of the Greeks, With a Short Account of The Religious System of the Romans'', tr. by R.B. Paul, and ed. by T.K. Arnold, London, Francis & John Rivington, 1852.
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* Walters, Henry Beauchamp, ''History of ancient pottery, Greek, Etruscan, and Roman volume II'', based on the work of Samuel Birch, 1905, [[London]], J. Murray, [[New York City|New York]].
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{{refend}}

== Further reading ==
* Hatto, Arthur. T., ''Eos: An Enquiry into the Theme of Lovers' Meetings and Partings at Dawn in Poetry'', 1965, Mouton & Co., [[the Hague]]. [https://books.google.com/books?id=4o0bDgAAQBAJ Google books].
* Jackson, Peter. "Πότνια Αὔως: The Greek Dawn-Goddess and Her Antecedent." Glotta 81 (2005): 116–23. Accessed May 10, 2020. {{JSTOR|40267187}}.
* Lefkowitz, Mary R. ""Predatory" Goddesses." Hesperia: The Journal of the American School of Classical Studies at Athens 71 (2002): 325–344. Accessed March 31, 2022. {{JSTOR|3182040}}.

== External links ==
{{Commons category|Eos}}
{{wiktionary|Ἠώς}}
* [https://www.theoi.com/Titan/Eos.html EOS from The Theoi Project]
* [http://www.maicar.com/GML/Eos.html EOS from Greek Mythology Link]
* [https://www.greekmythology.com/Titans/Eos/eos.html EOS from greekmythology.com]
* [https://mythopedia.com/topics/eos EOS from Mythopedia]

{{Greek religion}}
{{Greek mythology (deities)}}

{{Authority control}}

[[Category:Eos| ]]
[[Category:Greek goddesses]]
[[Category:Light goddesses]]
[[Category:Personifications in Greek mythology]]
[[Category:Metamorphoses characters]]
[[Category:Deeds of Aphrodite]]
[[Category:H₂éwsōs]]
[[Category:Dawn goddesses]]
[[Category:Titans (mythology)]]
[[Category:Characters in the Odyssey]]
[[Category:Sky and weather goddesses]]
[[Category:Women of Ares]]
[[Category:Women of the Trojan war]]
[[Category:Mythological rapists]]
[[Category:Children of Nyx]]
[[Category:Avian humanoids]]
[[Category:Deities in the Iliad]]
[[Category:Deities in the Aeneid]]