Venus is a Roman goddess, whose functions encompassed love, desire, fertility and victory. In Roman mythology, she was the ancestor of the Roman people through her son, who survived the fall of Troy and fled to Italy. Julius Caesar claimed her as his ancestor. Venus was central to many religious festivals, was revered in Roman religion under numerous cult titles; the Romans adapted the myths and iconography of her Greek counterpart Aphrodite for Roman art and Latin literature. In the classical tradition of the West, Venus became one of the most referenced deities of Greco-Roman mythology as the embodiment of love and sexuality. Venus embodies sex, beauty, enticement and persuasive female charm among the community of immortal gods, it has connections to venerari and venia through a possible common root in an Indo-European *wenes- or *u̯enis. Their common Proto-Indo-European root is assumed as *wen- or *u̯en- "to strive for, wish for, love"). Venus has been described as "the most original creation of the Roman pantheon", "an ill-defined and assimilative" native goddess, combined "with a strange and exotic Aphrodite".
Her cults may represent the religiously legitimate charm and seduction of the divine by mortals, in contrast to the formal, contractual relations between most members of Rome's official pantheon and the state, the unofficial, illicit manipulation of divine forces through magic. The ambivalence of her persuasive functions has been perceived in the relationship of the root *venes- with Latin venenum, in the sense of "a charm, magic philtre". In myth, Venus-Aphrodite was born of sea-foam. Roman theology presents Venus as the yielding, watery female principle, essential to the generation and balance of life, her male counterparts in the Roman pantheon and Mars, are active and fiery. Venus absorbs and tempers the male essence, uniting the opposites of male and female in mutual affection, she is assimilative and benign, embraces several otherwise quite disparate functions. She can give sexual success, good fortune and prosperity. In one context, she is a goddess of prostitutes. Images of Venus have been found in domestic murals and household shrines.
Petronius, in his Satyricon, places an image of Venus among the Lares of the freedman Trimalchio's lararium. Prospective brides offered Venus a gift "before the wedding"; some Roman sources say. In dice-games, a popular pastime among Romans of all classes, the luckiest, best possible roll was known as "Venus". Venus' signs were for the most part the same as Aphrodite's, they include roses, which were offered in Venus' Porta Collina rites, above all, cultivated for its white, sweetly scented flowers, evergreen leaves and its various medical-magical properties. Venus' statues, her worshipers, wore myrtle crowns at her festivals. Before its adoption into Venus' cults, myrtle was used in the purification rites of Cloacina, the Etruscan-Roman goddess of Rome's main sewer. Roman folk-etymology transformed the ancient, obscure goddess Murcia into "Venus of the Myrtles, whom we now call Murcia". Myrtle was thought a potent aphrodisiac; the female pudendum the clitoris, was known as murtos. As goddess of love and sex, Venus played an essential role at Roman prenuptial rites and wedding nights, so myrtle and roses were used in bridal bouquets.
Marriage itself was not a seduction but a lawful condition, under Juno's authority. Venus was a patron of the ordinary, everyday wine drunk by most Roman men and women. In the rites to Bona Dea, a goddess of female chastity, Venus and anything male were not only excluded, but unmentionable; the rites allowed women to drink the strongest, sacrificial wine, otherwise reserved for the Roman gods and Roman men. Under these special circumstances, they could get virtuously, religiously drunk on strong wine, safe from Venus' temptations. Outside of this context, ordinary wine tinctured with myrtle oil was thought suitable for women. Roman generals given an ovation, a lesser form of Roman triumph, wore a myrtle crown to purify themselves and their armies of blood-guilt; the ovation ceremony was assimilated to Venus Victrix, held to have granted and purified its "easy" victory. The first known temple to Venus was vowed to Venus Obsequens by Q. Fabius Gurges in the heat of a battle against the Samnites, it was dedicated in 295 BC, at a site near the Aventine Hill, was funded by fines imposed on Roman women for sexual misdemeanours.
Its rites and character were influenced by or based on Greek Aphrodite's cults, which were diffused in various forms throughout Italian Magna Graeca. Its dedication date connects Venus Obsequens to the Vinalia rustica festival. In 217 BC, in the early stages of the Second Punic War with Carthage, Rome suffered a disastrous defeat at the battle of Lake Trasimene; the Sibyllin
In Greek mythology, Prometheus is a Titan, culture hero, trickster figure, credited with the creation of man from clay, who defies the gods by stealing fire and giving it to humanity, an act that enabled progress and civilisation. Prometheus is known for his intelligence and as a champion of mankind and seen as the author of the human arts and sciences generally, he is sometimes presented as the father of the hero of the Greek flood story. The punishment of Prometheus as a consequence of the theft is a major theme of his mythology, is a popular subject of both ancient and modern art. Zeus, king of the Olympian gods, sentenced the Titan to eternal torment for his transgression; the immortal Prometheus was bound to a rock, where each day an eagle, the emblem of Zeus, was sent to feed on his liver, which would grow back overnight to be eaten again the next day. Prometheus is freed at last by the hero Heracles. In another myth, Prometheus establishes the form of animal sacrifice practiced in ancient Greek religion.
Evidence of a cult to Prometheus himself is not widespread. He was a focus of religious activity at Athens, where he was linked to Athena and Hephaestus, other Greek deities of creative skills and technology. In the Western classical tradition, Prometheus became a figure who represented human striving the quest for scientific knowledge, the risk of overreaching or unintended consequences. In particular, he was regarded in the Romantic era as embodying the lone genius whose efforts to improve human existence could result in tragedy: Mary Shelley, for instance, gave The Modern Prometheus as the subtitle to her novel Frankenstein; the etymology of the theonym prometheus is debated. The classical view is that it signifies "forethought," as that of his brother Epimetheus denotes "afterthought". Hesychius of Alexandria gives Prometheus the variant name of Ithas, adds "whom others call Ithax", describes him as the Herald of the Titans. Kerényi remarks that these names are "not transparent", may be different readings of the same name, while the name "Prometheus" is descriptive.
It has been theorised that it derives from the Proto-Indo-European root that produces the Vedic pra math, "to steal", hence pramathyu-s, "thief", cognate with "Prometheus", the thief of fire. The Vedic myth of fire's theft by Mātariśvan is an analogue to the Greek account. Pramantha was the tool used to create fire; the suggestion that Prometheus was in origin the human "inventor of the fire-sticks, from which fire is kindled" goes back to Diodorus Siculus in the first century BC. The reference is again to the "fire-drill", a worldwide primitive method of fire making using a vertical and a horizontal piece of wood to produce fire by friction; the oldest record of Prometheus is in Hesiod, but stories of theft of fire by a trickster figure are widespread around the world. Some other aspects of the story resemble the Sumerian myth of Enki, a bringer of civilisation who protected humanity against the other gods; that Prometheus descends from the Vedic fire bringer Mātariśvan was a suggestion made in the 19th century which lost favour in the 20th century but is still supported by some.
The first recorded account of the Prometheus myth appeared in the late 8th-century BC Greek epic poet Hesiod's Theogony. He was a son of the Titan Iapetus by Clymene, one of the Oceanids, he was brother to Menoetius and Epimetheus. Hesiod, in Theogony, introduces Prometheus as a lowly challenger to Zeus's omniscience and omnipotence. In the trick at Mekone, a sacrificial meal marking the "settling of accounts" between mortals and immortals, Prometheus played a trick against Zeus, he placed two sacrificial offerings before the Olympian: a selection of beef hidden inside an ox's stomach, the bull's bones wrapped in "glistening fat". Zeus chose the latter. Henceforth, humans would keep that meat for themselves and burn the bones wrapped in fat as an offering to the gods; this angered Zeus. In this version of the myth, the use of fire was known to humans, but withdrawn by Zeus. Prometheus, stole fire back in a giant fennel-stalk and restored it to humanity; this further enraged Zeus. The woman, a "shy maiden", was fashioned by Hephaestus out of clay and Athena helped to adorn her properly.
Hesiod writes, "From her is the race of women and female kind: of her is the deadly race and tribe of women who live amongst mortal men to their great trouble, no helpmeets in hateful poverty, but only in wealth". Prometheus is chained to a rock in the Caucasus for eternity, where his liver is eaten daily by an eagle, only to be regenerated by night, due to his immortality; the eagle is a symbol of Zeus himself. Years the Greek hero Heracles slays the eagle and frees Prometheus from his torment. Hesiod revisits the theft of fire in Works and Days. In it the poet expands upon Zeus's reaction to Prometheus's deception. Not only does Zeus withhold fire from humanity, but "the means of life" as well. Had Prometheus not provoked Zeus's wrath, "you would do work enough in a day to supply you for a full year without working.
Pompeii was an ancient Roman city near modern Naples in the Campania region of Italy, in the territory of the comune of Pompei. Pompeii, along with Herculaneum and many villas in the surrounding area, was buried under 4 to 6 m of volcanic ash and pumice in the eruption of Mount Vesuvius in AD 79. Volcanic ash buried inhabitants who did not escape the lethal effects of the earthquake and eruption. Preserved under the ash, the excavated city offers a unique snapshot of Roman life, frozen at the moment it was buried and providing an extraordinarily detailed insight into the everyday life of its inhabitants. Organic remains, including wooden objects and human bodies, were entombed in the ash and decayed away, making natural molds; the numerous graffiti carved on the walls and inside rooms provides a wealth of examples of the lost Vulgar Latin spoken colloquially, contrasting with the formal language of the classical writers. Pompeii is a UNESCO World Heritage Site status and is one of the most popular tourist attractions in Italy, with 2.5 million visitors every year.
Excavations recommenced in several unexplored areas of the city, in 2018 new discoveries were reported. Pompeii in Latin is a second declension plural noun. According to Theodor Kraus, "The root of the word Pompeii would appear to be the Oscan word for the number five, which suggests that either the community consisted of five hamlets or it was settled by a family group." The ruins of Pompeii are located near the modern town of Pompei and about 8 km away from Mount Vesuvius. It stands on a spur about 40 m above sea level formed by an ancient lava flow to the north of the mouth of the Sarno River. Three sheets of sediment from large landslides lie on top of the lava triggered by extended rainfall. Today, Pompeii is some distance inland, it covered a total of 64 to 67 hectares and was home to 11,000 to 11,500 people, on the basis of household counts. The first stable settlements on the site date back to the 8th century BC when the Oscans, a people of central Italy, founded five villages in the area.
With the arrival of the Greeks in Campania from around 740 BC Pompeii entered into the orbit of the Hellenic people and the most important building of this period is the Doric Temple, built not near the centre, but in a more isolated position in what would become the Triangular Forum, as the Greeks wanted to control just the streets and the port. At the same time the cult of Apollo was introduced. Greek and Phoenician sailors used the location as a safe port. Around the 6th century BC, it merged into a single community on the important crossroad between Cumae and Stabiae and was surrounded by a tufa city wall, it began to flourish and the first maritime trade started with the construction of a small port near the mouth of the river. The earliest settlement was focussed in regions VII and VIII of the town as identified from stratigraphy below the Samnite and Roman buildings. 524 BC saw the arrival and settlement of the Etruscans in the area including Pompeii, finding in the river Sarno a communication route between the sea and the interior.
To the Greeks, the Etruscans did not conquer the city militarily, but controlled it and Pompeii enjoyed a sort of autonomy. Pompeii became a member of the Etruscan League of cities. Recent excavations have shown the presence of a 6th-century BC necropolis. Under the Etruscans a primitive forum or simple market square was built, as well as the temple of Apollo, in both of which objects including fragments of bucchero were found by Maiuri. Several houses were built with typical of this people; the city wall was strengthened in the early 5th century BC with two façades of thin, vertically set, slabs of Sarno limestone some 4 m apart filled with earth. In 474 BC the Greek city of Cumae, allied with Syracuse, conquered the Etruscans definitively at the Battle of Cumae and gained control of the area; the period between about 450–375 BC witnessed large areas of the city being abandoned while important sanctuaries such as the Temple of Apollo show a sudden lack of votive material remains. The Samnites, people coming from the areas of Abruzzo and Molise, allies of the Romans, conquered Greek Cumae between 423 and 420 BC and it is that in advance, all the surrounding territory, including Pompeii, was conquered around 424 BC.
The new rulers imposed their architecture and enlarged the town. From 343 BC the first Roman army entered the Campanian plain bringing with it the customs and traditions of Rome and in the Roman war against the Latins the Samnites were faithful to Rome. Pompeii, although governed by the Samnites, entered in effect in the Roman orbit, to which it remained faithful during the third Samnite war and in the war against Pyrrhus; the city walls were reinforced in Sarno stone in the early 3rd century BC. It formed the basis for the visible walls with an outer wall of rectangular limestone blocks as an enormous terrace wall supporting a large agger, or earth embankment, behind it. After the Samnite Wars from 290 BC, Pompeii was forced to accept the status of socii of Rome, however and administrative autonomy. From the outbreak of the Second Punic War in which Pompeii remained faithful to Rome, an addit
The Hellenistic period covers the period of Mediterranean history between the death of Alexander the Great in 323 BC and the emergence of the Roman Empire as signified by the Battle of Actium in 31 BC and the subsequent conquest of Ptolemaic Egypt the following year. The Ancient Greek word Hellas is the original word for Greece, from which the word Hellenistic was derived. At this time, Greek cultural influence and power was at its peak in Europe, North Africa and Western Asia, experiencing prosperity and progress in the arts, literature, architecture, mathematics and science, it is considered a period of transition, sometimes of decadence or degeneration, compared to the enlightenment of the Greek Classical era. The Hellenistic period saw the rise of New Comedy, Alexandrian poetry, the Septuagint and the philosophies of Stoicism and Epicureanism. Greek science was advanced by the works of the polymath Archimedes; the religious sphere expanded to include new gods such as the Greco-Egyptian Serapis, eastern deities such as Attis and Cybele and a syncretism between Hellenistic culture and Buddhism in Bactria and Northwest India.
After Alexander the Great's invasion of the Achaemenid Empire in 330 BC and its disintegration shortly after, the Hellenistic kingdoms were established throughout south-west Asia, north-east Africa and South Asia. The Hellenistic period was characterized by a new wave of Greek colonization which established Greek cities and kingdoms in Asia and Africa; this resulted in the export of Greek culture and language to these new realms, spanning as far as modern-day India. However, these new kingdoms were influenced by the indigenous cultures, adopting local practices where beneficial, necessary, or convenient. Hellenistic culture thus represents a fusion of the Ancient Greek world with that of the Near East, Middle East, Southwest Asia; this mixture gave rise to a common Attic-based Greek dialect, known as Koine Greek, which became the lingua franca through the Hellenistic world. Scholars and historians are divided as to; the Hellenistic period may be seen to end either with the final conquest of the Greek heartlands by Rome in 146 BC following the Achean War, with the final defeat of the Ptolemaic Kingdom at the Battle of Actium in 31 BC, or the move by Roman emperor Constantine the Great of the capital of the Roman Empire to Constantinople in 330 AD.
"Hellenistic" is distinguished from "Hellenic" in that the first encompasses the entire sphere of direct ancient Greek influence, while the latter refers to Greece itself. The word originated from the German term hellenistisch, from Ancient Greek Ἑλληνιστής, from Ἑλλάς. "Hellenistic" is a 19th-century concept. Although words related in form or meaning, e.g. Hellenist, have been attested since ancient times, it was Johann Gustav Droysen in the mid-19th century, who in his classic work Geschichte des Hellenismus, coined the term Hellenistic to refer to and define the period when Greek culture spread in the non-Greek world after Alexander's conquest. Following Droysen and related terms, e.g. Hellenism, have been used in various contexts; the major issue with the term Hellenistic lies in its convenience, as the spread of Greek culture was not the generalized phenomenon that the term implies. Some areas of the conquered world were more affected by Greek influences than others; the term Hellenistic implies that the Greek populations were of majority in the areas in which they settled, but in many cases, the Greek settlers were the minority among the native populations.
The Greek population and the native population did not always mix. While a few fragments exist, there is no complete surviving historical work which dates to the hundred years following Alexander's death; the works of the major Hellenistic historians Hieronymus of Cardia, Duris of Samos and Phylarchus which were used by surviving sources are all lost. The earliest and most credible surviving source for the Hellenistic period is Polybius of Megalopolis, a statesman of the Achaean League until 168 BC when he was forced to go to Rome as a hostage, his Histories grew to a length of forty books, covering the years 220 to 167 BC. The most important source after Polybius is Diodorus Siculus who wrote his Bibliotheca historica between 60 and 30 BC and reproduced some important earlier sources such as Hieronymus, but his account of the Hellenistic period breaks off after the battle of Ipsus. Another important source, Plutarch's Parallel Lives although more preoccupied with issues of personal character and morality, outlines the history of important Hellenistic figures.
Appian of Alexandria wrote a history of the Roman empire that includes information of some Hellenistic kingdoms. Other sources include Justin's epitome of Pompeius Trogus' Historiae Philipicae and a summary of Arrian's Events after Alexander, by Photios I of Constantinople. Lesser supplementary sources include Curtius Rufus, Pausanias and the Byzantine encyclopedia the Suda. In the field of philosophy, Diogenes Laër
Hesiod was a Greek poet thought by scholars to have been active between 750 and 650 BC, around the same time as Homer. He is regarded as the first written poet in the Western tradition to regard himself as an individual persona with an active role to play in his subject. Ancient authors credited Homer with establishing Greek religious customs. Modern scholars refer to him as a major source on Greek mythology, farming techniques, early economic thought, archaic Greek astronomy and ancient time-keeping; the dating of Hesiod's life is a contested issue in scholarly circles. Epic narrative allowed poets like Homer no opportunity for personal revelations. However, Hesiod's extant work comprises several didactic poems in which he went out of his way to let his audience in on a few details of his life. There are three explicit references in Works and Days, as well as some passages in his Theogony that support inferences made by scholars; the former poem says that his father came from Cyme in Aeolis and crossed the sea to settle at a hamlet, near Thespiae in Boeotia, named Ascra, "a cursed place, cruel in winter, hard in summer, never pleasant".
Hesiod's patrimony there, a small piece of ground at the foot of Mount Helicon, occasioned lawsuits with his brother Perses, who seems, at first, to have cheated him of his rightful share thanks to corrupt authorities or "kings" but became impoverished and ended up scrounging from the thrifty poet. Unlike his father, Hesiod was averse to sea travel, but he once crossed the narrow strait between the Greek mainland and Euboea to participate in funeral celebrations for one Athamas of Chalcis, there won a tripod in a singing competition, he describes a meeting between himself and the Muses on Mount Helicon, where he had been pasturing sheep when the goddesses presented him with a laurel staff, a symbol of poetic authority. Fanciful though the story might seem, the account has led ancient and modern scholars to infer that he was not a professionally trained rhapsode, or he would have been presented with a lyre instead; some scholars have seen Perses as a literary creation, a foil for the moralizing that Hesiod develops in Works and Days, but there are arguments against that theory.
For example, it is quite common for works of moral instruction to have an imaginative setting, as a means of getting the audience's attention, but it could be difficult to see how Hesiod could have travelled around the countryside entertaining people with a narrative about himself if the account was known to be fictitious. Gregory Nagy, on the other hand, sees both Pérsēs and Hēsíodos as fictitious names for poetical personae, it might seem unusual that Hesiod's father migrated from Asia Minor westwards to mainland Greece, the opposite direction to most colonial movements at the time, Hesiod himself gives no explanation for it. However around 750 BC or a little there was a migration of seagoing merchants from his original home in Cyme in Asia Minor to Cumae in Campania, his move west had something to do with that, since Euboea is not far from Boeotia, where he established himself and his family; the family association with Aeolian Cyme might explain his familiarity with eastern myths, evident in his poems, though the Greek world might have developed its own versions of them.
In spite of Hesiod's complaints about poverty, life on his father's farm could not have been too uncomfortable if Works and Days is anything to judge by, since he describes the routines of prosperous yeomanry rather than peasants. His farmer employs a friend as well as servants, an energetic and responsible ploughman of mature years, a slave boy to cover the seed, a female servant to keep house and working teams of oxen and mules. One modern scholar surmises that Hesiod may have learned about world geography the catalogue of rivers in Theogony, listening to his father's accounts of his own sea voyages as a merchant; the father spoke in the Aeolian dialect of Cyme but Hesiod grew up speaking the local Boeotian, belonging to the same dialect group. However, while his poetry features some Aeolisms there are no words that are Boeotian, his basic language was the main literary dialect of Homer's Ionian. It is probable that Hesiod wrote his poems down, or dictated them, rather than passed them on orally, as rhapsodes did—otherwise the pronounced personality that now emerges from the poems would have been diluted through oral transmission from one rhapsode to another.
Pausanias asserted that Boeotians showed him an old tablet made of lead on which the Works were engraved. If he did write or dictate, it was as an aid to memory or because he lacked confidence in his ability to produce poems extempore, as trained rhapsodes could do, it wasn't in a quest for immortal fame since poets in his era had no such notions for themselves. However, some scholars suspect the presence of large-scale changes in the text and attribute this to oral transmission, he composed his verses during idle times on the farm, in the spring before the May harvest or the dead of winter. The personality behind the poems is unsuited to the kind of "aristocratic withdrawal" typical of a rhapsode but is instead "argumentative, suspicious humorous, fond of proverbs, wary of women." He was in fact a misogynist of t
In Greek mythology, a Charis or Grace is one of three or more minor goddesses of charm, nature, human creativity, fertility, together known as the Charites or Graces. The usual list, from oldest to youngest, is Aglaea and Thalia. In Roman mythology they were known as the Gratiae, the "Graces". In some variants, Charis was not the singular form of their name; the Charites were considered the daughters of Zeus and Eurynome, though they were said to be daughters of Dionysus and Aphrodite or of Helios and the naiad Aegle. Other possible names of their mother by Zeus are Eurydome and Euanthe. Homer wrote; the Charites were associated with the Greek underworld and the Eleusinian Mysteries. The river Cephissus near Delphi was sacred to the three goddesses. Although the Graces numbered three, according to the Spartans, not Thalia, was the third, other Graces are sometimes mentioned, including Damia, Cleta, Hegemone, Paregoros and Charis or Cale. An ancient vase painting attests the following names as five: Antheia, Euthymia, Paidia, Pannychis —all referring to the Charites as patronesses of amusement and festivities.
Pausanias interrupts his Description of Greece to expand upon the various conceptions of the Graces that had developed in different parts of mainland Greece and Ionia: "The Boeotians say that Eteocles was the first man to sacrifice to the Graces. Moreover, they are aware that he established three as the number of the Graces, but they have no tradition of the names he gave them; the Lacedaemonians, say that the Graces are two, that they were instituted by Lacedaemon, son of Taygete, who gave them the names of Cleta and Phaenna. These are appropriate names for Graces, as are those given by the Athenians, who from of old have worshipped two Graces and Hegemone, until Hermesianax added Peitho as a third, it was from Eteocles of Orchomenus. And Angelion and Tectaus, sons of Dionysus, who made the image of Apollo for the Delians, set three Graces in his hand. Again, at Athens, before the entrance to the Acropolis, the Graces are three in number. Pamphos was the first we know of to sing about the Graces, but his poetry contains no information either as to their number or about their names.
Homer makes one the wife of Hephaestus. He says that Sleep was a lover of Pasithea, in the speech of Sleep there is this verse:Verily that he would give me one of the younger Graces."Hence some have suspected that Homer knew of older Graces as well. Hesiod in the Theogony says that the three Graces are daughters of Zeus and Eurynome, giving them the names of Aglaia and lovely Thalia; the poem of Onomacritus agrees with this account. Antimachus, while giving neither the number of the Graces nor their names, says that they are daughters of Aegle and the Sun; the elegiac poet Hermesianax disagrees with his predecessors in that he makes Persuasion one of the Graces." Nonnus gives their three names as Pasithea and Aglaia. Sostratus gives the names as Pasithea and Euphrosyne; the Charites was most depicted in the sanctuaries of other gods, but they did have their own temples as well, at least four temples to them are known from Greece. The two main cult centres of the Charites were the town of Orkhomenos in northern Boiotia, the Aegean island of Paros.
There were temples to the Charites in Hermione, in Sparta and in Elis: "There is a sanctuary to the Kharites. One of them holds a rose, the middle one a die, the third a small branch of myrtle; the reason for their holding these things may be guessed to be this. The rose and the myrtle are sacred to Aphrodite and connected with the story of Adonis, while the Kharites are of all deities the nearest related to Aphrodite; as for the die, it is the plaything of youths and maidens, who have nothing of the ugliness of old age. On the right of the Kharites is an image of Eros, standing on the same pedestal."The temple regarded as their most important was the Temple of the Charites in Orkhomenos, where their cult was thought to have originated: "The Boiotians say that Eteokles was the first man to sacrifice to the Kharites. Moreover, they are aware that he established three as the number of the Kharites, but they have no tradition of the names he gave them... It was from Eteokles of Orkhomenos. At Orkhomenos is a sanctuary of Dionysos.
They worship the stones most, say that they fell for Eteokles out of heaven. The artistic images were dedicated in my time, they too are of stone."Strabo wrote: "Eteokles, one of those who reigned as king at Orkhomenos, who founded a temple of the Kharites, was the first to display both wealth and power.
In Greek mythology, Eros is the Greek god of love. His Roman counterpart was Cupid, he is described as one of the children of Aphrodite and Ares, with most of his siblings, was a part of group, consisting of winged love gods. However, sometimes he is described as one of the primordial gods, but he is most identified with Phanes; the Greek ἔρως, meaning "desire," comes from ἔραμαι "to love", of uncertain etymology. R. S. P. Beekes has suggested a Pre-Greek origin. Eros appears in ancient Greek sources under several different guises. In the earliest sources, he is one of the primordial gods involved in the coming into being of the cosmos, but in sources, Eros is represented as the son of Aphrodite, whose mischievous interventions in the affairs of gods and mortals cause bonds of love to form illicitly. In the satirical poets, he is represented as a blindfolded child, the precursor to the chubby Renaissance Cupid, whereas in early Greek poetry and art, Eros was depicted as an adult male who embodies sexual power, a profound artist.
A cult of Eros existed in pre-classical Greece, but it was much less important than that of Aphrodite. However, in late antiquity, Eros was worshiped by a fertility cult in Thespiae. In Athens, he shared a popular cult with Aphrodite, the fourth day of every month was sacred to him. Eros was one of the Erotes, along with other figures such as Himeros and Pothos, who are sometimes considered patrons of homosexual love between males. Eros is part of a triad of gods that played roles in homoerotic relationships, along with Heracles and Hermes, who bestowed qualities of beauty and eloquence onto male lovers. According to Hesiod's Theogony, one of the most ancient of all Greek sources, Eros was the fourth god to come into existence, coming after Chaos and Tartarus. Homer does not mention Eros. However, one of the pre-Socratic philosophers, makes Eros the first of all the gods to come into existence; the Orphic and Eleusinian Mysteries featured Eros as a original god, but not quite primordial, since he was the child of Night.
Aristophanes, influenced by Orphism, relates the birth of Eros: "At the beginning there was only Chaos, Night and the Abyss. Earth, the Air and Heaven had no existence. Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Darkness, from this, after the revolution of long ages, sprang the graceful Love with his glittering golden wings, swift as the whirlwinds of the tempest, he mated in the deep Abyss with dark Chaos, winged like himself, thus hatched forth our race, the first to see the light." In myths, he was the son of the deities Aphrodite and Ares: it is the Eros of these myths, one of the erotes. Eros was associated with athleticism, with statues erected in gymnasia, "was regarded as the protector of homosexual love between men." Eros was depicted as carrying a lyre or bow and arrow. He was depicted accompanied by dolphins, roosters and torches. “We must have a word with Aphrodite. Let us go together and ask her to persuade her boy, if, possible, to loose an arrow at Aeetes’ daughter, Medea of the many spells, make her fall in love with Jason...”
"He smites maids’ breasts with unknown heat, bids the gods leave heaven and dwell on earth in borrowed forms." "Once, when Venus’ son was kissing her, his quiver dangling down, a jutting arrow, had grazed her breast. She pushed the boy away. In fact the wound was deeper. Enraptured by the beauty of a man." "Eros drove Dionysos mad for the girl with the delicious wound of his arrow curving his wings flew to Olympus. And the god roamed over the hills scourged with a greater fire.” The story of Eros and Psyche has a longstanding tradition as a folktale of the ancient Greco-Roman world long before it was committed to literature in Apuleius' Latin novel, The Golden Ass. The novel itself is written in a picaresque Roman style. Eros and Aphrodite are called by their Latin names, Cupid is depicted as a young adult, rather than a child; the story tells of the struggle for trust between Eros and Psyche. Aphrodite was jealous of the beauty of mortal princess Psyche, as men were leaving her altars barren to worship a mere human woman instead, so she commanded her son Eros, the god of love, to cause Psyche to fall in love with the ugliest creature on earth.
But instead, Eros falls in love with Psyche himself and spirits her away to his home. Their fragile peace is ruined by a visit from Psyche's jealous sisters, who cause Psyche to betray the trust of her husband. Wounded, Eros leaves his wife, Psyche wanders the Earth, looking for her lost love, she approaches Aphrodite and asks for her help. Aphrodite imposes a series of difficult tasks on Psyche, which she is able to achieve by means of supernatural assistance. After completing these tasks, Aphrodite relents and Psyche becomes immortal to live alongside her husband Eros. Together they had a daughter, Voluptas or Hedone (meaning phys