Aphrodite and Eros The Development of Erotic Mythology in by BREITENGERGER, B.

By BREITENGERGER, B.

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Additional info for Aphrodite and Eros The Development of Erotic Mythology in Early Greek Poetry and Cult

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12 [. . ]............... τὸν ναὸν τῆϚ ἈϕροδίτηϚ τῆϚ Πανδ[ήμ–] [ου omit 15-27 [τὸ] δὲ . γηρ ....... τῆι Ἀϕροδίτηι τῆι Πανδήμωι εἰϚ [τ –] 28 [ὸν] ναὸν κα[ὶ τὸ ἄγ]α[λμ]α ἐπ’ ἱεροποιοῦ Ἑκατωνύμου vacat The circumstances which led to the consultation of the oracle do not clearly emerge from the preserved passages of the inscription.

In this episode Aphrodite, while rescuing her son Aeneas from the battle, is recognized and wounded in the hand by Diomedes. Supported by Ares, she removes herself to Olympus and complains to her mother Dione. When Athena and Hera make fun of her failed war activities, her father Zeus, with a slight reproach, puts her in her place by limiting her activities to the ἔργα γάμοιο. ). Here Aphrodite’s equivalent Ishtar has also been enraged by a mortal, Gilgamesh. She had offered herself to him, and he had hurt her psychologically by scorning her love, recalling her previous lovers’ unhappy ends.

Sexuality within marriage. 46 This diverges from her factual role in the context of the Iliad where she, instead of fostering legitimate marriages, supports seduction and illicit affairs. In a passage towards the end of the Iliad (24,25-30), the only allusion to Paris’ judgement, Aphrodite is said to have brought to Paris μαχλοσύνη, “a grievous madness for sex” (Il. 50 Whereas myth illustrates Aphrodite within contexts of more adventurous sexual encounters, her role in cult often relates her to marriage and children.

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