pally1985

[pally1985]

closer look at the relationship between zues and aphrodite and athena. and why its deeper than you think.(part 1)

its going to be a long one so strap in.

why aphrodite?: Aphrodite was the goddess of erotic love and beauty. Today she is one of the best known goddesses and easily one of the most recognisable. Images such as Botticelli’s *The Birth of Venus* and statues like the *Venus de Milo* are some of the many iconic representations of Aphrodite. Her status as a goddess of love is well documented. Homer, Hesiod, and Euripides have all shown her to be a goddess of great beauty (naked or adorned), seduction, persuasion and passion. She is the divine source of *peitho*, "persuasion," *eros*, "sexual desire" and *himeros* "longing" and Eros was her companion. Hesiod links Aphrodite inextricably to sex with his account of her birth; from the sea where Ouranos’ castrated genitals had been discarded. Before researching this I thought Aphrodite’s remit was limited to love and seduction but there are other sides to Aphrodite that I feel have been a little neglected. Homer repeatedly calls her the Dios thugater (daughter of Zeus) which brings into light the relationship between the Homeric and Hesiodic Aphrodite and Zeus. Aphrodite was the goddess of mixis, the “mingling” of bodies in an intimate physical contact, in a martial and sexual sense. She could also be fiercely protective and brave at times, such as when she rescued Paris from the Battle of Troy. I want to discover why she called Aphrodite Pandemos “She who Belongs to all the People”. Was it because she encompassed so many ideas in one deity?. So it is because of these different and lesser known traits of this deity that I have decided to make this post solely focused on her. I want to explore the little known sides of Aphrodite and in doing so learn a more about her, her interactions with other figures from ancient Greek religion.

Zeus and aphrodite (part 1) In this entry I want to start analysing the relationship between Aphrodite and Zeus. Were they, father and daughter, aunt and nephew, oppressor and rebel or tease and pursuer? From Aphrodite’s birth and marriage, to Zeus’ fatherly instincts and attempted rape, I will look at different examples of the interactions looking into a very complicated relationship between two of the most significant Olympians.

The birth of Aphrodite is a contentious issue as Homer and Hesiod disagree; either she was the daughter of Zeus and Dione or she was created out of the sea where the castrated genitals of Ouranos had floated.

Hesiod believed that Aphrodite was Ouranos’ daughter albeit with an unusual birth. If so then it is understandable that Aphrodite would disobey Zeus over incidences such as her marriage to Hephaistos. She was of an older generation, effectively Zeus’ aunt and therefore not strictly under his control. If she was his daughter then her defiance whilst abnormal is a testament to how powerful she was.

The marriage of Aphrodite to Hephaistos, engineered by Zeus is a key example of Zeus’ power over Aphrodite and then her defiance succeeding. Zeus decided to marry Aphrodite to Hephaistos it was to prevent the desire for her causing conflict amongst the gods. As Aphrodite’s father, or at least as king of the god’s her *kurios,* it was his responsibility to marry her off but as the embodiment of sexual desire it was not in Aphrodite’s nature to be bound by marriage, she was not suitable for this institution. Aphrodite caused the conflict Zeus was trying to avoid when she and Ares were caught in bed. Hephaistos trapped them both in a net of bronze filaments and demanded that the gods come and bear witness to his wife’s lust for Ares. He also demanded that Zeus repay the dowry. According to Cyrino this is an example of Aphrodite being clearly under the parental control of Zeus but I disagree. The significance of this incident lies in the fact that Zeus tried to be in command of Aphrodite but ultimately she still overcame his demands and defied him. He attempted to oppress Aphrodite by making her conform to the norms of Olympian society by becoming a wife, the possession of one male but Aphrodite’s flagrant disobedience, bringing of conflict amongst the gods and subsequent apparent failure to remarry shows her continued dominance over Zeus.

There is no account of Aphrodite remarrying, it seems as though she had a substantial relationship with Ares but no actual wedding and judging by the number of children they had it was more than a casual affair. This would make sense, she was not suited to lifelong fidelity but that does not mean that sexual desire is fleeting; her affair with Ares was very in character. She was never suited to what Zeus had planned. Zeus also played the fatherly role when Aphrodite was hurt in the battle of Troy whilst rescuing Aeneas. Aphrodite’s wrist was wounded and she fled to Dione. Zeus “teasingly rebukes” her by calling her his “dear child” and patronizingly tells her to “take care of the pleasures of love and leave the fighting to Ares and Athena”. Despite seeming weak when running to her parents the fact that she even entered the battle shows her strength and bravery. Zeus displays a caring, fatherly side but his teasing highlights the fact that it would be dangerous for Aphrodite to have access to both love and warfare; she was powerful enough as it is. Jackson says that this scene can be interpreted as Zeus trying to keep Aphrodite away influence in love and war. When telling Aphrodite to take care of the pleasures of love Zeus may have been unaware just how powerful Aphrodite was in this respect. There are many examples of Aphrodite and her son Eros causing gods and mortals to fall in love, for example when Phaedra falls in love her stepson. Euripides describes Eros as her winged partner and her agent in her erotic control.Whether Eros and Aphrodite are active participants in the situation or not as personifications of love and sex they were always responsible for the feelings evoked. Cyrino says that it is the sheer force of Aphrodite’s existence that caused individuals to join together in sexual contact. In this respect all of Zeus’ extra-marital sexual encounters were a result of the force of Aphrodite. Zeus often had to prevent Hera from finding out about his affairs; hence taking disguises when meeting his partners. His desire to sleep with other individuals stems from Aphrodite; she was a major thorn in his side. Hera’s scorn and jealousy towards the children of these liaisons, Dionysus and Heracles for example was a result of Aphrodite’s effect. All the liaisons between deities (and mortals) inappropriate or not were due to Aphrodite. Her power was immense.

The sexual force emanating from Aphrodite made Zeus want to be with Thetis but either Themis or Prometheus told Zeus that a son born by Thetis would be more powerful than the father and would become the ruler of heaven. As a result Zeus arranged for Thetis to marry Peleus. Aphrodite made him desire Thetis, a deity that he could not have without risking his reign. An impossible love is a terrible emotion to feel, Aphrodite was unintentionally asserting herself over Zeus. Her power is making him have feelings that could never be acted upon or reciprocated; Thetis was raised by Hera and frowned upon Zeus’ infidelities. When Zeus united Aphrodite with mortal Anchises it was in response to her serial habit of uniting gods with mortals and then “mocking them all”\[ix\] This has been cited as an example of Zeus demonstrating his supremacy over Aphrodite and whilst he succeeded it does not mean that he was always superior to her. This is a rare occasion when Zeus gives Aphrodite a taste of her own medicine, but in mind this is an isolated incident; Aphrodite actively does this to other individuals regularly and inactively to individuals and animals constantly as she represents sexual desire.

Aphrodite also had enough force to make Zeus desire her. Greek poet, Nonnus, tells us in three fragments of his *Dionysiaca* about the time that Zeus tried to rape Aphrodite.

"once when Kypros \[Aphrodite\] fled like the wind from the pursuit of her lascivious father \[Zeus\], that she might not see an unhallowed bedfellow in her own begetter, Zeus the father gave up the chase and left the union unattempted, because unwilling Aphrodite was too fast and he could not catch her: instead of Kypros' bed, he dropt on the ground the love-shower of seed from the generative plow. Gaia (earth) received Kronion’s fruitful dew, and shot up a strange-looking horned generation \[the kentauroi or centaurs of the island of kypros\]."\[x\]

It is another example of her power over him that she could captivate his desires and then evade his attempts. Eventually when Aphrodite did allow an affair with Zeus Aphrodite became pregnant with the child Priapus.\[xi\] Kerenyi talks of Hera’s anger and jealousy due to Aphrodite pregnancy by her husband and she cursed the unborn Priapos to have unnaturally large genital and he was exiled from Olympus.\[xii\] When Priapus was conceived it was at the discretion of Aphrodite, when she deemed it suitable she then allowed them to sleep together. She teased him with no plan to satisfy him until she was prepared to do so. She was in control of the situation, not Zeus. The relationship between Zeus and Aphrodite is complex but there is another dimension. Zeus greatly favored Athena over Aphrodite she was the lynch pin in the maintenance of his tyranny and the attempted of dominance over Aphrodite. That I shall discuss in Part Two. closer look at the relationship between zues and aphrodite and athena. and why its deeper than you think.(part 2)

### Aphrodite and Zeus Part 2: The Athena Effect: In the last post I looked at the relationship between Zeus and Aphrodite from the starting perspective of them being father and daughter. Aphrodite was often disobedient and took pleasure in humiliating Zeus and many other deities and mortals, but she also posed a much greater threat to Zeus. Aphrodite instigated the Battle of Troy[i], she may have been of an older generation than Zeus and she had control of his sexual desires. However Zeus had a weapon against her; he used Athena who represented everything he could want in a male heir to undermine the fundamental tenets of Aphrodite’s existence. There was animosity between Athena and Aphrodite; at Troy they both supported different sides and Athena could be very scathing towards Aphrodite. After Diomedes wounded Aphrodite’s wrist and she ran to Dione, Athena and Hera taunted her for her efforts on the battlefield.

### “But Athene and Hera, as they looked upon her, sought to anger Zeus, son of Cronos, with mocking words. And among them the goddess flashing-eyed Athene was first to speak: “Father Zeus, wilt thou anywise be wroth with me for the word that I shall say? Of a surety now Cypris [Aphrodite] has been urging some one of the women of Achaea to follow after the Trojans, whom now she so wondrously loveth; and while stroking such a one of the fair-robed women of Achaea, she hath scratched upon her golden brooch her delicate hand.”[ii]

### The competition between them stems their similarities and thier differences. Both were famous for their beauty, hence why Paris had to choose between them. They both possessed a gleaming, golden quality to their beings. Homer records them both has having the attribute of glaukopis; darting or gleaming eyes. He also tells us of how Athena was one the few deities whom Aphrodite's powers had no effect on. Both goddesses have key roles with mortals, Aphrodite makes them mate (with gods also). Athena comes across as a sister and friend to mortals and assists them with powerful gifts and wise council.[v] The animosity arises from a difference of purpose; Athena was celebrated for her mind and wisdom, Aphrodite for her beauty and sensuality. It was also due to Zeus’ relationship with both of them that their animosity grew. The Zeus portrayed by Homer is not an omnipotent ruler; he still faced challenges to his office. Whilst Strauss Clay says that despite the occasional disturbance Zeus’ reign can “no longer be shaken”.[vi] Jackson rebuts that the majority of the divine action in the Iliad is made up of such challenges to his authority. After all if Homer had wanted to show Zeus’s authority as unchallenged then why would the Iliad feature so many subversive elements? Jackson argues that due to this instability Zeus needed someone to help instil order; that someone was Athena. His obvious favouritism of Athena was aimed at subduing Aphrodite. This conflict between him and Aphrodite also highlights the greater conflict between the Zeus and the other gods. Hesiod and Homer have different accounts of Aphrodite’s creation and whilst superficially the two Aphrodite’s appear very different they serve the same purpose relating to Zeus. The Aphrodite in Theogany similar to Athena in that they were both born of one male parent. This created a strong tie with each father; Athena with Zeus and Aphrodite with Ouranos. The place which the two deities sprung out of can also be linked to the characteristics surrounding the father’s reign and the daughter’s actions. Zeus gave birth to Athena out of his head, hence Athena was renowned for her wisdom and Zeus’ reign was “one of the mind”. Hesiod also describes Athena as having “courage and sound council equal to her father’s”[vii] Aphrodite was produced out of Ouranos’ genitals in a act of grotesque violence. In this respect Ouranos’ reign is one filled with “gross physicality”[viii] and Aphrodite is linked with sex and fertility. As Aphrodite was born out of the succession struggle between Ouranos and Kronos then she is linked with the succession process and therefore she poses a danger to Zeus’ reign.[ix]

### Aphrodite’s link with sex and therefore childbirth is a regular source of threat to Zeus. In Hesiod’s family trees he describes the women during conception as literally “dominated in love by golden Aphrodite”. She is inextricably linked with the birth of those who would later challenge Zeus for example Typhon who Zeus would have to engage in single combat to display his right to his throne.[x] When Zeus fell in love with Thetis (due to Aphrodite’s power) then she was setting him up to have a child that would bring instability to his reign. Involved in the conception of dangerous offspring Aphrodite often brings menace to Zeus’s rule. However Zeus’ reign was partly secured by Aphrodite; his repeated infidelity and the children it produced earned him the title of “father of gods and men”[xi]. This infidelity created a network of kin bound to Zeus through love and familial ties.[xii] This network that entrenched his reign stemmed from Aphrodite’s powers over promiscuity; Aphrodite helped establish his reign and Zeus feared she could just as easily demolish it.

### It is in relation to this threat that we must look at Athena again. The creation of Athena was Zeus’ master stroke in maintaining his reign. Both Ouranos and Kronos tried to maintain their reigns by imprisoning their children; Ouranos locked his children in Tartarus and Kronos ate his children, obviously both failing. The way Zeus managed to maintain his rule was by placing all the gifts that would so dangerous in a son (courage, wisdom, skilled hands) in a daughter: Athena.[xiii] She is all he could want in a trusted lieutenant but as a woman she could not assume the throne from him. And as a virgin goddess she could not continue the line of succession so she represented the end of the succession cycles. With the birth of Athena out of his head Zeus placeed the significance of thought (Athena) above the groin (Aphrodite). Still Aphrodite, with her children, and her link to the higher echelons of divine power posed a threat. Although it should be remembered that whilst Zeus may have feared her power; as a woman Aphrodite also could not have claimed the Olympian throne; it would have been one of her children. Thus Hesiod created Aphrodite to be the “other” in Zeus’s reign, always lurking and posing a subtle threat.

### The Homeric Aphrodite is just as dangerous and Zeus curbed Aphrodite’s influence by placing Athena at the front of his affections. In the Iliad Athena is obviously Zeus’ favourite; in Books 5 and 8 she wears his armour and in book 5 Ares accuses Zeus of ignoring Athena’s unruly behaviour. It is interesting that Ares would slight his father in this way; was this the action of a god jealous of his father’s attention on Athena or a god defending his lover Aphrodite? But Ares wasn’t the only jealous deity around; Athena prized her place as Zeus’ darling. When she believed Zeus favoured Thetis she claimed that “the day shall come when he shall again call me his flashing-eyed darling”[xiv] Athena’s jealousy would also lead her to become far more active in the story of the Iliad. Up until the beginning of Book 4 Aphrodite was one of the most active participants in the story, she instigated the war, saved Paris and persuaded Helen to reprimand Paris’ cowardice. It only took a slight mention from Zeus of Aphrodite’s achievements and Athena and Hera’s relative laziness to make Athena take over a prime divine role in the fighting; hence why several mortals prayed to her believing she would be the deity most likely to act for them.[xv] Zeus was being defensive; Athena could be as powerful as she liked but she could never usurp Zeus, Aphrodite was much more powerful and therefore needed to be limited. By placing Aphrodite’s power in the hands of Athena and trying to replace Aphrodite’s inappropriate contact with humans with Athena’s more demure approach Zeus belittled Aphrodite’s power. By championing Athena’s powers of thought over Aphrodite’s powers over the groin Zeus is distancing himself from his father and grandfather and stopping the cycles of succession. By defending Aphrodite from Athena’s mocking, and then teasing Aphrodite when she is wounded, Zeus brings her into the family and places her under his control. It is through the relations with Athena, Zeus’ greatest weapon that he manages to keep Aphrodite a subtle threat, but still a threat to be wary of. Aphrodite is predominantly a goddess of love but despite the best efforts of Zeus to keep her away from influencing warfare there are many strong links between the spheres of love and war under Aphrodite. She might not have been as war hungry as Ares but there is evidence to suggest she did not do as Zeus told her and just “take care of the pleasures of love and leave the fighting to Ares and Athena”.Aphrodite is the goddess of mixis. Cyrino defines this as “the blending of bodies in intimate physical contact, both sexual and martial.[ii] Her birth shows the martial future she had”. The remarkable act of violence which created her[iii] embodies the violence and antagonism which the ancient Greek poets linked with the intensity of human sexuality.[iv] It also linked her from the beginning of her existence to violence and power struggles. In the Iliad she was the first point of intimate contact between mortals and gods, when saving Aeneas from the battle. She was also the first god to be wounded by a mortal in battle which led other deities to engage in further god-mortal combat, for example Ares and Diomedes.It must be asked how Aphrodite could be comfortable entering a battle. When rescuing Aeneas and Paris is it her passion as a goddess of love that gives her the strength to enter a battle. There are many literary examples of Aphrodite being a goddess not of war but linked to war. In Book Five of the Iliad she rides Ares’ war chariot back to Olympus, in Book 21 she helps Ares away from the battle when wounded[vi], she was married to Hephaistos; maker of weapons and armour and most importantly she was the instigator of the most famous military battle in Greek mythology.[vii] As a result Aphrodite is also responsible for all the honour that is bestowed upon the gods and heroes who fought.[viii] Regardless of whether Aphrodite was actively part of the fighting or not the emotion she embodied was inspiration enough for many fighters to bear arms.[ix]

### Aphrodite’s golden quality is most often associated with objects of power and prestige for example armour, breast plates and spear rings.[xi] Other divine objects with this quality were Zeus’ scales, Apollo’s aegis and Athena’s armour. Instead of being a quality just of beauty it is also one of power, it is another embodiment of mixis. There were physical monuments erected to the war-like Aphrodite. In the 2nd century AD Pausanius mentions the existence of “armed” (hoplismenē) statues of Aphrodite. She may have acquired a militarised personality in Sparta where there was a temple to Aphrodite Aria. This temple suggests that Aphrodite was worshiped as a warrior herself or as a mixis between her and her lover Ares.[xii] It must also not be forgotten that two of Aphrodite and Ares’ children were his followers representing fear (Phobos) and terror (Deimos) she must have had war-like attributes to produce children like them.

### The Aphrodite Hoplismenē may not have been worshiped by the majority but her embodiment of mixis, her relationship with Ares, her instigation of Troy and her bravery in battle all point to her being a goddess of war but with a twist on it. It is a mark of her power that even though she may not have shouldered a weapon like Artemis or Athena that she still caused and actively participated in the greatest war in Greek mythology. Jackson believes that Hera is using Aphrodite’s seductive power to subdue Zeus in order that the other gods could fight unhindered and give advantage to the Greeks in battle. Hera asks Aphrodite if she can borrow the “ornate sash” which contains Aphrodite’s powers of desire and seduction because she wants to unite the quarrelling Tethys and Okeanos. But Hera had “every intention to deceive”[iii]; she used Aphrodite’s power on Zeus giving Poseidon the chance to assist the Argives in bettering the Trojans. Jackson states that whilst this scene recognises Aphrodite’s “awesome power”[iv] it also removes Aphrodite’s power from her control then turns it against Aphrodite and her beloved Trojans. Jackson’s Aphrodite is naive and is easily depowered by Hera.I however believe that Aphrodite knew exactly what she was doing and allowed Hera to use her power to seduce Zeus so that she could gain the upper hand over both of them. Zeus had forbidden the gods to intervene in the Trojan War and it was a strain for the gods to obey. By helping Hera distract Zeus it left the gods open to completely rebel against his rule.But Aphrodite would have also liked getting one over Hera. Relations between them were often hostile for example Hera (with Athena) mocked Aphrodite’s efforts in battle[vii] After Aphrodite fell pregnant by Zeus Hera cursed the unborn Priapus resulting in him being born with unnaturally large genitals leaving him exiled from Olympus. Whilst Aphrodite favoured the Trojans and would do almost anything for them, her pride was more important. Hera had been antagonistic so Aphrodite would have relished the chance to be superior. Aphrodite was a powerful goddess and would have liked that both she and Hera would have known Hera was subordinate to Aphrodite on this occasion.Cyrino introduces the reader to the idea of  Aphrodite embodying the concept of Mixis.  She claims that Aphrodite represents the “blending of bodies in intimate physical contact, both sexual and martial”.[i] Mawr states that in Cyrino overuses of the word mixis and “weakens its effective usefulness as an interpretive tool.[ii]  But I believe that mixis is the starting point to view Aphrodite as a binary goddess linked to many opposites; sea and sky and love and war are the most obvious.Not only is she a goddess of female sexuality but in uniting male and female individuals she encompasses both their sexual ideals. The individuals that she unites were of course not just mortals, any combination of god, titan, nymph or mortal could be united under Aphrodite’s power, either in sex or combat. She was a wife and an adulteress. She has a dual parenthood, in one account she is the offspring of Ouranos alone[iii] in the other she has two parents, Zeus and Dione.[iv] Aphrodite also represented the struggle between the desires of the mind and the groin in her competition for superiority over Athena and to a large extent Zeus. In this competition she also represents the clash between what was expected of a male and female deity.

I interpret Aphrodite’s capacity to represent so many opposites as one of her greatest strengths. Mawr might disagree with Cyrino and say that Aphrodite was not one of the most widely worshiped deities in Ancient Greece\[v\] but I agree with Cyrino. I believe that in some places she received the epithet P*andēmos* meaning “she who belongs to all the people”\[vi\] because with the multitude of different notions that she embodied or were related to her how could she be anything but belonging to all the people?