Aphrodite in the Ancient Sources: 291 Passages in Greek & English

Hesiod (7)

Hesiod, Theogony 960–1022Goddesses and mortal men; the end of the poem (960-1022)The Muses are asked to sing of the goddesses who lay with mortal men. Demeter bears Plutus to Iasion, Harmonia bears Ino, Semele, Agave, Autonoe and Polydorus to Cadmus, and Callirrhoe bears Geryon. The list continues with Eos and Tithonus, Aphrodite and Anchises, Thetis and Peleus, and ends with Circe and Calypso bearing sons to Odysseus before the poet turns to the company of women.
Hesiod, Theogony 175–209Cronus castrates Uranus; the birth of Aphrodite (175-209)Uranus comes to lie with Gaia, and Cronus, waiting in ambush, cuts off his father's genitals with the sickle. From the drops of blood come the Erinyes, the Giants and the ash-tree nymphs, and from the foam round the severed flesh Aphrodite rises and is carried to Cythera and Cyprus, with Eros and Desire as her companions. Uranus calls his sons Titans, because they strained and acted presumptuously.
Hesiod, Theogony 930–959Poseidon, Ares, Hermes, Dionysus and Heracles (930-959)Poseidon and Amphitrite have Triton, and Aphrodite bears Panic and Fear to Ares, and Harmonia, whom Cadmus marries. Maia bears Hermes, Semele bears Dionysus and Alcmene bears Heracles, who is finally wed to Hebe and lives among the gods. Hephaestus marries Aglaea, Dionysus marries Ariadne, and Perseis bears Circe and Aeetes to Helios, with Aeetes' daughter Medea at the end.
Hesiod, Fragments 1.61–67Asclepius, Echemus and the TyndaridsThe section begins with Serus and Alazygus and then discusses whether Asclepius was the son of Arsinoe or of Coronis. It goes on to Echemus and Timandra, and to the descent of Castor and Polydeuces and the story that Tyndareus forgot Aphrodite in a sacrifice.
Hesiod, Works and Days 40–104Prometheus, fire and Pandora (40-104)The gods keep the means of life hidden from men, and Zeus hides fire because Prometheus deceived him; Prometheus steals it back in a fennel-stalk. As the price for fire Zeus has Hephaestus mould a maiden, whom Athena, Aphrodite, Hermes and the Graces equip with skills, charm and a deceitful nature. She is named Pandora and sent to Epimetheus, who accepts her despite Prometheus's warning, and she lifts the lid of the jar and scatters evils among men, while Hope alone stays inside.
Hesiod, Shield of Heracles 1–74Alcmena and the birth of Heracles; Cycnus (1-74)The poem opens with Alcmena, the beautiful and faithful daughter of Electryon, whose husband Amphitryon had come to Thebes after killing her father and could not lie with her until he had avenged her brothers on the Taphians and Teleboans. While he is away, Zeus visits her by night and Amphitryon returns the same night, so that she bears twin sons, Heracles to Zeus and Iphicles to Amphitryon. The poem then turns to Heracles' fight with Cycnus, son of Ares, whom he met in the precinct of Apollo.
Hesiod, Fragments 1.14–18Atalanta, Danaus and the daughters of ProetusThe longest fragment describes the suitors of Atalanta and the foot-race in which Hippomenes distracts her with golden apples. Shorter pieces record that Danaus made waterless Argos well-watered and that Aegyptus sent his fifty sons there. A last group tells how the daughters of Proetus lost their beauty because of their wantonness.

Homer (18)

Homer, The Homeric Hymns 5.1–104Hymn 5 to Aphrodite (1): Zeus makes Aphrodite love AnchisesThe hymn sings of Aphrodite's power over gods, men, beasts and birds, and says that only Athena, Artemis and Hestia escape it. Zeus, who has been made to lie with mortal women by her, puts into her heart a longing for the Trojan herdsman Anchises. She dresses at Paphos and goes to Mount Ida, where Anchises is playing the lyre alone, and she appears to him as a maiden; he greets her and prays for a long life.
Homer, Iliad 5.297–430Diomedes wounds AphroditeAeneas stands over the body of Pandarus, and Diomedes hurls a stone that crushes his hip, but Aphrodite wraps him in her robe and Diomedes pierces her hand. She drops her son, and Apollo covers Aeneas with a cloud while Iris leads the wounded goddess to Ares, who lends her his chariot to Olympus. Dione comforts her daughter, Athena mocks her, and Zeus tells Aphrodite that war is not her business.
Homer, Odyssey 8.256–369The song of Ares and AphroditeAlcinous has the lyre fetched, and the young Phaeacians dance while Odysseus watches. Demodocus sings of how Hephaestus caught his wife Aphrodite in bed with Ares, trapping them in a net of fine bronze chains, and called the gods to see. Hermes and Apollo joke about it, and Poseidon persuades Hephaestus to set Ares free, and Ares goes off to Thrace and Aphrodite to Paphos. Odysseus is delighted at the song.
Homer, The Homeric Hymns 5.105–214Hymn 5 to Aphrodite (2): Aphrodite's false story and the revelationAphrodite answers that she is no goddess but a mortal girl from Phrygia, the daughter of Otreus, brought to him by Hermes. Anchises takes her to his bed, and when she wakes him he sees her neck and eyes, knows her for a goddess, and is afraid. She reminds him of Ganymedes, taken by Zeus to pour wine for the gods, and of the gifts Zeus gave his father Tros as recompense.
Homer, Iliad 14.153–223Hera adorns herself; the girdle of AphroditeHera sees Zeus watching the battle from Mount Ida and plans to beguile him. She goes to her chamber, bathes and anoints herself with ambrosial oil, and puts on a robe that Athena made. She then borrows Aphrodite's embroidered girdle of love, telling her that she means to reconcile Oceanus and Tethys, and Aphrodite gives it.
Homer, Iliad 3.383–461Aphrodite brings Helen to ParisAphrodite sets Paris in his fragrant chamber and, in the likeness of an old woman, summons Helen, who knows the goddess by her neck, breasts and eyes and reproaches her. Helen obeys when the goddess threatens her, speaks scornfully to Paris, and then goes to bed with him. Menelaus ranges through the host looking for Paris, and Agamemnon declares that the victory is Menelaus's and demands Helen and the treasure.
Homer, Iliad 21.383–513The battle of the godsThe gods go to war with one another: Ares attacks Athena with his spear and is knocked down by a stone she hurls, and Athena strikes Aphrodite when she comes to help him. Poseidon challenges Apollo, who refuses to fight over mortals, and Artemis, scolded by Hera, is beaten and runs in tears to Zeus. Hermes declines to fight Leto, who gathers up the scattered bow and arrows of her daughter.
Homer, Iliad 3.245–382The oaths and the duel of Menelaus and ParisHeralds bring lambs and wine for the oaths, and Priam drives down to swear with Agamemnon, who prays to Zeus that the brains of whoever breaks the oath be poured out like the wine. Priam returns to Ilios, and the lots, cast by Hector and Odysseus, give Paris the first throw. Menelaus breaks his sword and drags Paris by the helmet strap, but Aphrodite breaks the strap and snatches Paris away in a mist.
Homer, The Homeric Hymns 6.1–7.59Hymns 6 and 7: Aphrodite and DionysusHymn 6 tells how the west wind carries Aphrodite over the sea to Cyprus, where the Hours welcome and dress her. Hymn 7 tells of Dionysus, who appears on a headland like a young man and is seized by Tyrsenian pirates who take him for the son of kings. The ship fills with wine, a vine and ivy, and the god appears as a lion and a bear; the pirates leap into the sea and become dolphins, and only the helmsman is spared.
Homer, Iliad 3.1–110The armies advance; Hector shames ParisThe Trojans advance with a clamour like cranes, while the Achaeans march in silence. Paris steps out and challenges the best of the Achaeans, but shrinks back when he sees Menelaus, and Hector rebukes him until he offers to fight Menelaus alone for Helen and the treasure. Hector halts the Trojan ranks, and Menelaus accepts the challenge and asks that Priam come to swear the oaths.
Homer, Iliad 4.1–72The gods in council on OlympusOn Olympus the gods sit in council while Zeus provokes Hera by remarking that Menelaus has two goddesses to help him, Hera and Athena, who merely look on, while Aphrodite keeps his rival safe. Hera answers angrily that her labour against Priam must not be in vain, and Zeus tells her to do as she pleases, asking only that she not hinder him when he destroys a city dear to her. Hera names Argos, Sparta and Mycenae, and Zeus sends Athena down to make the Trojans break the truce.
Homer, Iliad 5.95–165Pandarus wounds Diomedes; Athena's giftPandarus, son of Lycaon, wounds Diomedes in the right shoulder with an arrow, and Sthenelus draws it out. Diomedes prays to Athena, who gives him strength and lifts the mist from his eyes so that he can tell gods from men, telling him to fight no god except Aphrodite. He kills Astynous, Hypeiron, Abas, Polyidus, Xanthus and Thoon, and Echemmon and Chromius, falling on the Trojans like a lion among sheep.

6 more passages of Homer that name Aphrodite

Apollodorus (5)

Apollodorus, The Library (Bibliotheca), with the Epitome 3.14.1–8Cecrops, Athena and Poseidon, and the early kings of AthensCecrops, a son of the soil, is the first king of Attica, and in his reign Athena and Poseidon contend for the land and the gods award it to Athena. The section covers Cecrops's daughters, Cephalus, Cinyras and Adonis, the kings Cranaus, Amphictyon and Erichthonius (born from Hephaestus's seed), the gift of wine to Icarius and Erigone's death, and ends with Pandion and the story of Procne, Philomela and Tereus.
Apollodorus, The Library (Bibliotheca), with the Epitome E.3.1–35Paris and Helen; the muster at Aulis and the landing at TroyParis judges the contest of the three goddesses, carries off Helen, and Menelaus and Agamemnon call the Greek kings to arms; Odysseus's feigned madness is exposed and Palamedes is framed. The section gives the catalogue of the Greek fleet at Aulis, the omen of the snake and sparrows, the failed first landing in Mysia and the healing of Telephus, and the sacrifice of Iphigenia. After Tenedos and the abandonment of Philoctetes, Protesilaus is the first to die at Troy, Achilles takes many nearby cities, and the Trojan allies are listed.
Apollodorus, The Library (Bibliotheca), with the Epitome 1.3.1–6Zeus's children, the Muses, Orpheus and the birth of AthenaZeus marries Hera and has children by many goddesses, among them the Seasons, the Fates, the Graces, Persephone and, by Mnemosyne, the nine Muses. The Muses' sons include Linus and Orpheus, who goes down to Hades for Eurydice and loses her by looking back, as well as Hyacinth (loved by Thamyris and by Apollo), Rhesus and the Corybantes; Thamyris is blinded by the Muses and the Sirens are born of Melpomene. Hephaestus is born to Hera (alone, or by Zeus, in Homer's version) and thrown out of heaven, and Athena springs from the head of Zeus after he swallows Metis.
Apollodorus, The Library (Bibliotheca), with the Epitome 3.9.1–2Arcas, Auge and Telephus; Atalanta and MelanionArcas has two sons, Elatus and Aphidas, who divide the land; Aphidas's son Aleus has a daughter, Auge, who bears Telephus to Heracles and is sent away to Teuthras in Mysia. Lycurgus's son Iasus has a daughter, Atalanta, who is exposed but suckled by a she-bear and raised by hunters. She kills the centaurs who attack her, wrestles Peleus and hunts the Calydonian boar, and Melanion wins her in a foot race with Aphrodite's golden apples; both are later turned into lions, and their son is Parthenopaeus.
Apollodorus, The Library (Bibliotheca), with the Epitome E.4.1–7The Iliad in brief: Achilles' anger, Patroclus and HectorThe Epitome gives a short account of the events of the Iliad: Achilles withdraws from the fighting because of the quarrel over Briseis, Paris and Menelaus fight a single combat, and Hector drives the Greeks back to the ships. Patroclus, wearing Achilles' armour, is killed by Hector. Achilles takes up Hephaestus's new armour, kills Hector and drags his body, holds games for Patroclus, and Priam ransoms Hector's body.

Aeschylus (2)

Aeschylus, Suppliants 966–1073Exodos (3): the Danaids go to the cityThe Chorus thank Pelasgus, and Danaus tells his daughters to offer their prayers to the Argives and to guard their chastity. The Danaids praise the gods who guard the city, and the Handmaidens sing in turn of Aphrodite and fear what may follow. In short exchanges a Danaid prays that Zeus may spare her marriage with Aegyptus' sons, and the whole company ends by praying for the victory of justice.
Aeschylus, Seven against Thebes 78–180Parodos: the Theban women in terrorThe Chorus of Theban women sing in terror of the sound of the approaching army, the clatter of the chariots and the dust, and call on the gods of the city for help. They pray to Athena, Poseidon, Ares, Aphrodite, Apollo, Artemis and Hera and beg them to save Thebes from capture and slavery.

Sophocles (1)

Sophocles, Women of Trachis 497–587Second stasimon; Deianeira plans to win back her husbandThe Chorus sing of the power of Cypris, and of the fight between Heracles and the river-god Achelous for the hand of Deianeira. Deianeira comes out and tells the women that she fears the younger woman, and that she has a way to win back her husband's love. She says that the centaur Nessus, whom Heracles shot with an arrow when he tried to assault her at the river, told her to use his blood as a charm, and that she has smeared a robe with it.

Euripides (21)

Euripides, Hippolytus 1–57Prologue: Aphrodite announces her revenge on HippolytusThe goddess Aphrodite, here called Cypris, says that she rewards those who honour her and punishes the proud, and that Hippolytus, the son of Theseus and the Amazon, scorns her and honours only Artemis. She tells how Phaedra, seeing him, was struck with love for him, and that she herself will bring about the destruction of Hippolytus, and that Phaedra too must die, for her honour. She sees Hippolytus coming from the hunt and goes.
Euripides, Hippolytus 58–120Prologue: Hippolytus honours Artemis and rejects AphroditeHippolytus enters with his hunting companions, singing to Artemis, and offers her a wreath from an unmown meadow, saying that only the pure may gather its flowers. An old servant asks him to honour also the statue of Aphrodite at the gate, and Hippolytus replies that he has no regard for a goddess who is worshipped at night, and goes in. The servant prays to Aphrodite to forgive the young man's pride.
Euripides, Helen 842–893Fifth episode: Menelaus' resolve; Theonoe enters and speaks of the gods' disputeMenelaus says that he will kill Helen on the tomb and then himself, but first fight for her. The Chorus prays for the race of Tantalus, and Theonoe comes out with torch-bearers to purify the air. She tells them that she knows that Menelaus is here, that Hera and Aphrodite are in conflict over him, and that she must decide whether to tell her brother.
Euripides, Hippolytus 525–579First choral song to Love; Phaedra listens at the doorThe Chorus sings to Love, who from the eyes brings sweet desire to the souls of those he attacks, and prays that he may not come against them in anger. It recalls Iole and Semele as victims of Aphrodite. Phaedra, standing at the door, tells the women to be silent and listens to the sounds from within the house, and the Chorus asks what mischief is on foot.
Euripides, Hippolytus 1255–1324Exodos: Theseus hears the news and Artemis appearsTheseus says that his hatred of his son made him glad of the news, yet feels neither joy nor sorrow at his sufferings, and orders his servants to bring him home. The Chorus sings that Aphrodite rules the hearts of gods and men, and that her power is supreme, and then the goddess Artemis appears. She tells Theseus that he has slain his son on a false charge, explains Phaedra's passion and the lying letter, and says that he misused one of Poseidon's three promised wishes.
Euripides, Hippolytus 1416–1466Exodos: Hippolytus forgives his father and diesArtemis tells Hippolytus that the wrath of Aphrodite will not fall on him unrequited, since she will punish one of the goddess's favourites herself, and that unwed maidens will cut off their hair for him and that the virgin choir will hymn his memory for ever. She tells Theseus to hold his son in his arms, and leaves, and Hippolytus forgives his father and dies. The Chorus says that the whole city is sorrowing.
Euripides, Trojan Women 895–965Third episode: Helen defends herselfHelen, brought out by force, asks to be heard. Hecuba asks that she not be killed for want of a hearing, and that she herself be allowed to reply, and Menelaus says that he will grant it only because of her words. Helen says that Hecuba is to blame for having borne Paris, that Priam is to blame for not killing the infant, that the goddesses' judgment brought the quarrel about, and that Aphrodite, who made Paris a husband for her, was irresistible.
Euripides, Trojan Women 966–1032Third episode: Hecuba answers HelenThe Chorus urges Hecuba to defend her children and her country, and Hecuba says that she will take up the cause of the goddesses, since she cannot believe that Hera or Athena would have behaved so foolishly. She says that Helen followed Paris of her own will, enticed by his Phrygian wealth and splendour, and that the Cypris she names is only the folly of men, and she bids Menelaus to make a law of death for all such wives.
Euripides, Helen 998–1029Fifth episode: Theonoe decides to keep their secretTheonoe says that she is inclined to piety and will not dishonor her father's name or please her brother at the cost of justice. She votes on Hera's side and says that Proteus would have given Helen back. She promises to keep silent and tells them to pray to Kypris and Hera for their return.
Euripides, Helen 1085–1164Fifth episode: Helen's prayer; the Chorus sings to the nightingaleHelen tells Menelaus to wait at the tomb while she goes in to cut her hair and put on black. She prays to Hera and to Aphrodite for deliverance. The Chorus calls on the nightingale to join its lament, and sings of the Trojan war and of the uncertainty of divine things.
Euripides, Iphigenia at Aulis 528–589First episode: Agamemnon fears Odysseus and the army; choral song on AphroditeAgamemnon says that Odysseus will arise among the Argives and tell them the oracles of Calchas, and that the army will then slay him and the girl. He asks Menelaus to keep Clytemnestra from learning of the plan. The Chorus sings that the happy are those who share in Aphrodite's gifts with self-restraint, and recalls Paris piping on the reeds among the heifers of Ida.
Euripides, Rhesus 627–674Fourth episode: Athena, as Aphrodite, deceives ParisAthena sees Paris coming toward them, and tells them that it is not decreed that he should fall by Diomedes' hand. She takes the likeness of Cypris and tells Paris that all is quiet and that Hector has gone to assign Rhesus' army a sleeping place, so that he goes off free from fear. She then tells Odysseus to sheathe his swords, since Rhesus is dead and the enemy is coming, and to flee to the ships.

9 more passages of Euripides that name Aphrodite

Apollonius Rhodius (7)

Apollonius Rhodius, Argonautica 3.1–166Hera and Athena ask Cypris to make Medea love JasonThe poet calls on Erato, and Hera and Athena decide to go to Cypris to ask her to make Aeetes' daughter Medea fall in love with Jason. Cypris finds her son Eros playing dice with Ganymede, and persuades him with the promise of a ball that once belonged to Zeus.
Apollonius Rhodius, Argonautica 1.721–909Jason and Hypsipyle on LemnosJason puts on the purple mantle that Athena gave him, woven with scenes such as the Cyclopes at their forge, and goes to the city. Hypsipyle tells him how the women drove out the men and offers him her father's rule. The Argonauts linger on Lemnos until Heracles rebukes them, and Hypsipyle bids Jason a tearful farewell.
Apollonius Rhodius, Argonautica 3.439–575The heroes decide to ask Medea for helpMedea, tormented by love, fears for the stranger's life. Argus tells Jason that Medea knows magic and should be asked for help, and after Peleus, Telamon and Idas offer to face the contest, an omen of a dove escaping a hawk, which Mopsus reads as the will of Cypris, persuades the heroes. Idas scorns the plan, and Argus is sent back to the city.
Apollonius Rhodius, Argonautica 1.559–720Hypsipyle and the women of LemnosArgo runs past the Thessalian coast to Lemnos, where the women, punished by the wrath of Cypris, have killed all the men. Hypsipyle, wearing her father's armour, receives Aethalides as herald and calls an assembly. The old nurse Polyxo persuades the women to trust their homes and city to the strangers, and Iphinoe is sent to summon Jason.
Apollonius Rhodius, Argonautica 3.912–1025Jason and Medea meet at the temple of HecateArgus leads Jason and Mopsus towards the shrine of Hecate, and a crow, speaking for Hera, mocks Mopsus; he sends Jason on alone. Jason and Medea meet in silence, and he begs her for help, speaking of Ariadne and Theseus. She gives him the charm.
Apollonius Rhodius, Argonautica 4.885–981The Sirens, the Wandering Rocks and ScyllaAt dawn the Argonauts leave Aeaea; Orpheus drowns out the Sirens' song with his lyre, though Butes dives in and is saved by Cypris. The Nereids pass Argo through the Wandering Rocks, with Hera and Hephaestus watching, and the heroes sail on past Thrinacia and the cattle of Helios.
Apollonius Rhodius, Argonautica 2.301–447Phineus' prophecy of the voyage to ColchisFed at last, Phineus tells the heroes how to pass the Clashing Rocks with a dove, and names the peoples and coasts on the way to Colchis: the Mariandyni, the Amazons, the Chalybes, the isle of Ares and the Phasis. When Jason asks about the way home he says that a god will guide them and bids them rely on Cypris. The sons of Boreas return, and Phineus says he wants only death.

Callimachus (1)

Callimachus, Hymns 4.205–326Hymn to Delos: the birth of ApolloLeto sits by the Inopus and leans against a palm-tree, bidding her child be born, and Iris tells Hera, who relents because Zeus has calmed her. The swans of Pactolus circle Delos seven times, which is why Apollo's lyre has seven strings, and the island turns to gold as the god is born. Delos tells Earth that Apollo will love her above all lands and that she will wander no more. The poet then describes the first-fruits sent to Delos from the north, the dance of Theseus at the image of Cypris, and the sailors' rite at the altar.

Theocritus (6)

Theocritus, Idylls 1.1–152Idyll 1: Thyrsis' lament for DaphnisA goatherd persuades the shepherd Thyrsis to sing the song of the sufferings of Daphnis, and offers him a carved ivy-wood cup, whose scenes he describes. In the song the Nymphs are called to mourn as Daphnis wastes away for love, and Hermes, Priapus and the herdsmen come to ask what ails him. Daphnis answers Aphrodite's taunts, bids the wild beasts farewell, and dies.
Theocritus, Idylls 19.1–20.45Idylls 19-20: Love and the bee; Eunica and the herdsmanIn a short poem Love is stung by a bee as he steals honey, and Aphrodite laughs at his complaint, saying that he too is small and deals great wounds. In the next a herdsman tells how the town girl Eunica mocked his kiss and his country ways. He answers that Selene, Cybele and Aphrodite loved herdsmen, and that Eunica should not be proud.
Theocritus, Idylls 30.1–32Idyll 30: The death of AdonisAphrodite sees Adonis lying dead and orders the Loves to bring the boar that killed him. The boar is bound and brought before her and swears that he never meant to hurt Adonis, but was mad to kiss his thigh. Aphrodite pities him and orders him loosed, and from that day he follows her.
Theocritus, Idylls 2.1–166Idyll 2: Simaetha's love-charmSimaetha and her maid Thestylis perform love-magic by moonlight, calling on Selene and Hecate to bring back Delphis, who has not come to her for twelve days. Alone, she tells the moon how she first saw Delphis on the way to a procession in the grove of Artemis, fell ill with love, and sent Thestylis to bring him to her house. She ends by vowing that if the charms fail he shall knock at the gate of Hell.
Theocritus, Idylls 15.1–149Idyll 15: The Syracusan women at the Adonis festivalGorgo visits her friend Praxinoa, and the two women dress and push through the crowd to the palace of Ptolemy, where the festival of Adonis is held. A woman sings the hymn to Adonis. They go home, since Praxinoa's husband will want his dinner.
Theocritus, Idylls 18.1–58Idyll 18: Helen's wedding songTwelve Spartan maidens sing outside the bridal chamber on the wedding night of Helen and Menelaus. They praise Helen, tease Menelaus for sleeping too early, and wish the pair children and lasting happiness. They promise to return at dawn and sing again.

Aristophanes (5)

Aristophanes, Ecclesiazusae 976–1111Episode: the law of the old womenAn old woman accuses the youth of knocking at her door and says that the law now bids him follow her. She reads out the decree, by which a young man must first satisfy an old woman before he may have a girl, and the youth tries in vain to find a way out. Two more old women arrive and each claims him, and they pull him this way and that until he is dragged into the house.
Aristophanes, The Acharnians 719–835Episode: Dicaeopolis' market; the Megarian and the InformerDicaeopolis marks out his own market and bans informers from it, and a starving Megarian arrives with his two daughters disguised as piglets in sacks. Dicaeopolis tests the pigs, hears them squeal, and buys them for garlic and salt. An Informer threatens to denounce the Megarian's goods as enemy property, but Dicaeopolis drives him away.
Aristophanes, Lysistrata 181–253Prologue: the oath over the wine-cupLysistrata proposes a binding oath, and after some argument the women swear it over a wine-jar and cup in place of a shield and a slaughtered victim. They swear to keep away from their husbands and lovers however they are pressed. Shouts show that the Acropolis has been seized, Lampito leaves to rally the women of Sparta, and Lysistrata and the others go in to help hold the gates.
Aristophanes, Lysistrata 387–613Episode: the Magistrate confronts LysistrataA Magistrate, attended by Scythian archers, complains of women's wantonness and tries to break open the treasury with crowbars. Lysistrata and other women come out and beat off the archers, and she explains to him that the women will keep the money and so end the war, comparing the tangled affairs of the city to a skein of wool that women know how to untangle. The women dress him in a veil and give him a wool-basket, and then mock him with the preparations for his funeral.
Aristophanes, Ecclesiazusae 130–310Episode: the women rehearse their speeches and march to the AssemblyTwo of the women try to speak. The first wants to drink, as she thinks men do at meetings, and the second swears by the Twain and has to be told that a man would not do so. Praxagora then takes the chaplet herself and delivers a speech proposing that the women be asked to rule the State, since they keep to their old ways and manage their homes well. The women practise answers to insults and to the archers, remember to hold up their hands in the vote and not their feet, and set out for the Assembly while two semichoruses sing of arriving in time.

Diodorus Siculus (5)

Diodorus Siculus, Library of History, Books 4 to 6 (the Greek myths) 4.81.1–4.85.7Aristaeus, Eryx, Daphnis and OrionThe historian tells of Aristaeus, son of Apollo and Cyrene, who after the death of Acteon goes to Ceos and helps the Greeks during a plague, and who is honoured as a god in Sicily. He continues with Eryx, son of Aphrodite, with the shepherd Daphnis in the Heraean mountains, and with the giant hunter Orion, whose works in Sicily, at Peloris and elsewhere, are described.
Diodorus Siculus, Library of History, Books 4 to 6 (the Greek myths) 4.76.1–4.80.6Daedalus, Minos in Sicily and the Mothers at EngyumDaedalus, an Athenian craftsman who invents the saw and the potter's wheel, flees to a deme of Attica after the death of his nephew, then to Crete, where he makes the contrivance for Pasiphae, and then escapes to Sicily; Icarus falls into the sea. Minos pursues him to Sicily and dies at the court of Cocalus. The section ends with the cult of the Mothers at Engyum and the great temple the townspeople built for them.
Diodorus Siculus, Library of History, Books 4 to 6 (the Greek myths) 5.73.1–5.77.8The gods' discoveries and their Cretan originsZeus is said to have given each god a field of invention: the Muses the letters and poetry, Apollo the lyre, healing and the bow, Hermes the herald's staff, Athena the olive, and Dionysus the vine. The chapters then give an older Heracles, Artemis, Plutus, and the claim that most of the gods began in Crete and spread to other lands.
Diodorus Siculus, Library of History, Books 4 to 6 (the Greek myths) 4.6.1–4.7.4Priapus, Hermaphroditus and the MusesThe historian gives an Egyptian myth of Osiris, slain and dismembered by the Titans, to explain Priapus, whom others call the son of Dionysus and Aphrodite, and he adds a short account of Hermaphroditus. He then treats the Muses, daughters of Zeus and Mnemosyne in the usual account, quotes Homer and Hesiod for their number and names, and offers a reason for each name.
Diodorus Siculus, Library of History, Books 4 to 6 (the Greek myths) 4.64.1–4.66.6Oedipus, the Seven against Thebes and the EpigoniLaïus is killed by his unknown son Oedipus, who solves the riddle of the Sphinx and, unknowingly marrying his mother, has two sons and two daughters; the sons quarrel over the throne. Polyneices gathers an army against Thebes and Eriphyle, bribed with the necklace of Harmonia, sends Amphiaraüs to his death; the Seven fail, and the Athenians force the Thebans to give up the dead. At the seer Teiresias' advice the Thebans leave the city for Tilphossaeum, and the Epigoni take and sack it, dedicating Teiresias' daughter Daphne to Delphi, where she is also called Sibylla.

Ovid (25)

Ovid, Metamorphoses 10.220–297The Propoetides and PygmalionOrpheus sings of the Cerastae, men with horns who sacrificed strangers, and of the Propoetides, who denied the divinity of Aphrodite (Venus) and were the first to prostitute themselves, and who were turned to stone. Pygmalion, a sculptor of Cyprus, disgusted by such women, carves an ivory statue so beautiful that he falls in love with it. At the festival of Aphrodite he prays for a wife like the statue, and when he returns home and kisses the statue, it comes to life, and they have a daughter, Paphos.
Ovid, Metamorphoses 10.519–709Aphrodite and Adonis; Atalanta and HippomenesAdonis grows into a youth so beautiful that Aphrodite (Venus) herself, wounded by one of Eros' (Cupid's) arrows, falls in love with him and gives up heaven to be with him. She warns him to avoid dangerous beasts and tells him the tale of Atalanta, who would marry only the man who could beat her in a foot-race, the loser being killed. Hippomenes wins her with the help of Aphrodite, who gives him three golden apples to throw before her, and is later turned with Atalanta into a lion for profaning a temple of Cybele. Aphrodite ends her warning, and Adonis does not heed it.
Ovid, Fasti 4.1–84Fasti 4: Aphrodite (Venus) and the line of AeneasOvid invokes Aphrodite (Venus) at the start of April, and she tells him to finish his work. He traces the descent of Caesar's family from Dardanus through Aeneas, Julus and the Alban kings to Romulus and Remus, then gives the Greek derivation of the month's name and lists Greek settlers in Italy.
Ovid, Fasti 4.85–132Fasti 4: April, the month of Aphrodite (Venus)Ovid answers those who say April is named from the verb meaning to open, and insists the month belongs to Aphrodite (Venus). He credits her with bringing together men, birds, cattle and fish, and with many arts, and notes her Trojan link and her fitting place in spring.
Ovid, Heroides 16.1–188Heroides 16: Paris to Helen (1)Paris writes to Helen, declaring his love, and says Aphrodite (Venus) promised her to him when he judged the three goddesses on Mount Ida. He tells of the dream before his birth, of building his ship, and of Cassandra's warning. He describes his arrival in Lacedaemon (Sparta), praises Helen's beauty, and describes his father's wealth and the splendor of Troy.
Ovid, Metamorphoses 4.169–271Ares and Aphrodite; Leucothoe and ClytieLeuconoe takes up the tale and tells how the Sun saw Ares (Mars) and Aphrodite (Venus) together and told Hephaestus (Vulcan), who trapped them in a net. Aphrodite takes revenge by making the Sun love Leucothoe, daughter of Orchamus, and he comes to her disguised as her mother. Clytie, the Sun's earlier love, tells Orchamus, who buries his daughter alive, and the Sun turns her into frankincense, while Clytie, abandoned, pines and becomes a heliotrope.
Ovid, Metamorphoses 14.440–526Diomedes' companions; the wild oliveMacareus ends his tale, and Aeneas' nurse is buried at Caieta. Aeneas wins the daughter of King Latinus, and Turnus, to whom she was promised, makes war on him. Venulus is sent to Diomedes for help, and Diomedes refuses, telling of the sufferings of the Greeks on their return from Troy and of how his own companions were turned into birds after Aphrodite's (Venus') anger. He also tells of the Apulian shepherd who mocked the nymphs and was turned into a wild olive.
Ovid, Metamorphoses 14.527–608The ships of Aeneas; Ardea; Aeneas becomes a godThe Rutulians set fire to Aeneas' ships, but Cybele turns them into sea-nymphs. Turnus is killed, and Ardea, his city, is burned, and a heron rises from the ashes. Aphrodite (Venus) asks Zeus (Jupiter) that Aeneas be made a god, and he is purified in the river Numicius and received among the gods, with the name Indiges.
Ovid, Metamorphoses 15.745–879The deification of Julius Caesar; epilogueAphrodite (Venus), seeing the plots against Julius Caesar, begs the gods to save him, but the Fates cannot be altered, and she takes his soul from his body and sets it among the stars as a comet. Zeus (Jupiter, 'Jove' in More's translation) foretells the greatness of Augustus, and Ovid ends the poem with a prayer for the emperor, and the claim that his own work will outlast the thunder of Zeus and be read by men through all the ages.
Ovid, Fasti 4.133–178Fasti 4: Venus Verticordia and Fortuna Virilis; the Pleiades (1-2 April)On 1 April Ovid describes the washing of Aphrodite's (Venus') statue, the myrtle bathing, and the rites of Fortuna Virilis in the warm bath. He gives the Cumaean oracle behind the temple of Venus Verticordia. On 2 April he lists the Pleiades and offers two explanations for why only six are seen.
Ovid, Fasti 4.863–900Fasti 4: The Vinalia: Aeneas and Mezentius (23 April)On 23 April Ovid bids courtesans honour Aphrodite (Venus) at her temple by the Colline gate, which came from Sicily by oracle. He then explains why the Vinalia belongs to Zeus (Jupiter): Mezentius sells his help to Turnus for the new wine, Aeneas vows the vintage to Jupiter instead, and Mezentius falls.
Ovid, Heroides 4.1–176Heroides 4: Phaedra to HippolytusPhaedra, the Cretan queen, writes to her stepson Hippolytus to confess her love for him. She says the love came late and that she now follows the hunt for his sake, and she points to her family's history of passion. She notes that Theseus is away with Pirithous, argues that their bond need not be shameful, and ends by begging him to yield.

13 more passages of Ovid that name Aphrodite

Pausanias (42)

Pausanias, Description of Greece 1.1.1–5Attica: Sunium, Laurium and the harbours of Piraeus and PhalerumPausanias begins at Cape Sunium and sails along the Attic coast past Laurium and the island of Patroclus. He explains how Piraeus replaced Phalerum as the port of Athens under Themistocles, and describes the grave of Themistocles, the precinct of Athena and Zeus, the Long Colonnade and Conon’s sanctuary of Aphrodite at Piraeus. He also notes shrines at Munychia, Phalerum and Cape Colias, and a temple of Hera on the road to Athens said to have been burnt by Mardonius.
Pausanias, Description of Greece 6.25.1–6Elis: temples of Aphrodite, Hades and SosipolisPausanias describes an old temple of the Roman emperors and the two Aphrodites of Elis: the ivory and gold Heavenly Aphrodite by Phidias standing on a tortoise, and the Vulgar Aphrodite by Scopas seated on a bronze he-goat. He explains that the Eleans alone worship Hades, whose sanctuary is opened once a year, and quotes Homer on Hades wounded at Pylus by Hercules. He also notes the sanctuary of Fortune, the painted Sosipolis, and a bronze statue called the Satrap that was once said to be Poseidon.
Pausanias, Description of Greece 1.19.1–6Athens: Delphinium, Gardens, Cynosarges, Lyceum and the Ilissus stadiumBeyond the Olympieum Pausanias notes the shrines of Pythian and Delphinian Apollo, with the tale of Theseus tossing the oxen over the temple roof, the square image of Aphrodite in the Gardens by Alcamenes, Cynosarges with altars of Hercules and Hebe, and the Lyceum with the tomb of Nisus of Megara. He describes the Ilissus, where Orithyia was carried off by the North Wind, the temple of Huntress Artemis at Agrae, and the white marble stadium built by Herodes.
Pausanias, Description of Greece 2.32.1–10Troezen: Hippolytus’ precinct, the acropolis and the roads from the cityPausanias describes the precinct of Hippolytus with its temple, annual rites and offerings of maidens’ hair, the stadium and the temple of Peeping Aphrodite above it, Phaedra’s myrtle and tomb. He then covers the temple of Athena Sthenias on the acropolis, the sanctuary of Pan the Deliverer, temples of Isis and Aphrodite of the Height, the rock of Theseus, and sanctuaries of Poseidon and Demeter. He ends with the harbour, Genethlium, the twisted olive and the sanctuary of Saronian Artemis.
Pausanias, Description of Greece 1.43.1–8Megara: shrines of heroes, the Aesymnium, Dionysus and Aphrodite, and the grave of CoroebusPausanias lists Megarian shrines and tombs: Iphigenia, Adrastus, Artemis, the Prytaneum burials, the rock Anaclethra, the Aesymnium Council House and the tombs of Pyrgo and Iphinoe. He describes the sanctuary of Dionysus and the temples of Aphrodite and Fortune with works by Praxiteles, Scopas and Lysippus, and tells the story of Coroebus, who killed Punishment sent by Apollo and founded Tripodisci.
Pausanias, Description of Greece 3.15.1–11Sparta: heroes’ shrines, Hercules and Hippocoon, Enyalius in fetters and MorphoPausanias lists the shrine of Cynisca, the heroes’ shrines behind the colonnade, the tomb of Alcman and the sanctuaries of Helen and Hercules, and tells how Hercules came to punish Hippocoon’s sons after the death of Oeonus. He also describes Athena Serve-them-right, the temple of Hipposthenes, the fettered Enyalius, Hera Goat-eating, and the temple of armed Aphrodite with its upper storey sacred to Morpho, whose fetters he does not take to be a punishment.
Pausanias, Description of Greece 3.18.1–16Sparta to Amyclae: Ammon, Cnagian Artemis and the throne of ApolloPausanias lists images and shrines near the statues of Pausanias, including Athena Ophthalmitis, the sanctuary of Ammon and Cnagian Artemis, and then follows the road to Amyclae by the river Tiasa and the sanctuary of the Graces. At Amyclae he describes the tripods and dedications and Bathycles’ throne of the Amyclaean Apollo, listing its mythological reliefs on the front and underneath.
Pausanias, Description of Greece 7.21.1–14Patrae: Coresus and Callirhoe, the harbour sanctuaries and the mirror oraclePausanias tells the story of Coresus, priest of Dionysus at Calydon, whose love for Callirhoe led Dionysus to madden the Calydonians until Coresus sacrificed Callirhoe or someone who would die for her. Coresus killed himself instead of the girl, and Callirhoe then killed herself at the spring that bears her name. He lists the sanctuaries of Patrae: the precinct of the three Dionysus images, the sanctuary of Safety, Poseidon Hippius, Aphrodite, Ares, Apollo and Demeter. Beside Demeter's spring the sick consult a mirror let down on a cord, and there are also two sanctuaries of Serapis and one of Aesculapius.
Pausanias, Description of Greece 8.31.1–9Megalopolis: the sanctuary of the Great GoddessesPausanias describes the enclosure of the Great Goddesses, Demeter and the Maid, at the west end of the colonnade, with its reliefs, the images by Damophon, an Idaean Hercules, a table showing nymphs and Seasons, and a temple of Friendly Zeus by Polyclitus. He lists a sanctuary of Aphrodite the Contriver with wooden images from Trapezus, statues of those who brought the mysteries from Eleusis, the square images of the gods, and a sanctuary of the Maid that men may enter only once a year. He ends with a gymnasium and the two hills behind the Philippian Colonnade.
Pausanias, Description of Greece 2.2.1–8Corinth: Palaemon’s shrine, the ports, the tomb of Lais and the market-placeWithin the Isthmian precinct Pausanias describes the temple of Palaemon and the altar of the Cyclopes, and the conduct of the Isthmian games after Mummius. He then describes Lechaeum and Cenchreae with their sanctuaries and the bath of Helen, and on the road to Corinth the tomb of Diogenes and the Craneum, where the grave of Lais lies. In the market-place he lists images of Artemis, Dionysus and others, with the story of the images made from Pentheus’ tree.
Pausanias, Description of Greece 2.10.1–7Sicyon: the sanctuary of Hercules, Asclepius, Aphrodite and the gymnasiumIn the gymnasium stands a Hercules by Scopas, and the Paedize enclosure has the Sicyonian dual sacrifice to Hercules as hero and god. Pausanias describes the sanctuary of Asclepius, entered by a building with images of Sleep, with Calamis’ gold and ivory god brought from Epidaurus in the form of a serpent. He also describes the sanctuary of Aphrodite, with Canachus’ image, the paideros plant and its restricted priesthood, and the gymnasium with Pheraean Artemis.
Pausanias, Description of Greece 2.19.1–8Argos: the temple of Wolfish Apollo and the story of DanausPausanias finishes the early Argive kings, from Temenus and Deiphontes to Meltas, whom the people deposed. He then describes the sanctuary of Wolfish Apollo, founded by Danaus after a wolf killed a bull before the Argives’ judgment, with the throne of Danaus, the statue of Biton, the fire of Phoroneus, images of Aphrodite and Hermes, and the tale of Hypermnestra. He ends with the graves of the two Linuses and the altar where the Seven swore their oath.

30 more passages of Pausanias that name Aphrodite

Quintus Smyrnaeus (2)

Quintus Smyrnaeus, The Fall of Troy (Posthomerica) 13.297–414Aeneas escapes; Menelaus and HelenAeneas, seeing Troy burning, carries his father Anchises on his shoulders and leads his son out through the fire, guided by Aphrodite. Calchas tells the Argives to spare him because he is fated to found a great city by the Tiber. Menelaus kills Deiphobus in Helen's chamber and finds Helen, but Aphrodite strikes the sword from his hand and fills him with love, and his brother urges him not to kill her.
Quintus Smyrnaeus, The Fall of Troy (Posthomerica) 11.283–357Athena turns the battleAthena comes into the fight for the Greeks, and Aphrodite snatches Aeneas from the field in a mist. The Trojans are broken and flee, and a remnant enters the city. At dawn the Argive chiefs attack the gates of Troy.

Nonnus of Panopolis (49)

Nonnus of Panopolis, Dionysiaca 35.79–203Book 35: Morrheus lays down his arms for Chalcomede; Aphrodite mocks AresProtonoe and Cheirobie take up arms against the Bassarids, while Chalcomede deceives Morrheus again, telling him to put off his armour and wash before she will come to his bed. Morrheus lays down his weapons and bathes in the sea, though he comes out as dark as before, and Aphrodite mocks Ares for being outdone by love.
Nonnus of Panopolis, Dionysiaca 24.242–348Book 24: Leucos sings of Aphrodite at Athena's loomLeucos sings how Aphrodite took up Athena's loom, so that marriage and birth failed throughout the world. Athena complains to the gods and Hermes mocks Aphrodite, telling her to go back to her girdle, which she does. The army then sleeps, guarded by leopards, lions and hounds.
Nonnus of Panopolis, Dionysiaca 29.291–381Book 29: At the ford; Rheia's dream sends Ares awayAt the ford Dionysos' shout drives the Indians into the water, and he challenges Deriades to a duel. Pan kills Melaneus to avenge Hymenaios. At night a false dream sent at Rheia's bidding tells Ares that Aphrodite has returned to Hephaistos, and he leaves the battlefield for Cyprus and Lemnos.
Nonnus of Panopolis, Dionysiaca 31.199–282Book 31: Hera borrows the cestus of AphroditeHera visits Aphrodite on Lebanon and, in answer to her questions, pretends to fear that Semele, Dionysos and the vine will drive her out of Olympos. She then asks to borrow Aphrodite's cestus for a day, to charm Zeus and help the Indians, who she says have always honoured Aphrodite.
Nonnus of Panopolis, Dionysiaca 33.0–104Book 33: Pasithea tells Aphrodite of Dionysos' madness; Eros at playDionysos, still mad, rushes about while the Grace Pasithea sees him and the dead Bassarids and tells Aphrodite what she has witnessed. Aphrodite sends Aglaia to fetch Eros, who is playing a game of shooting nectar drops with Hymenaios on Olympos and wins the prizes.
Nonnus of Panopolis, Dionysiaca 33.105–194Book 33: Aglaia's message; Eros wounds Morrheus with desireAglaia brings Aphrodite's message, and Eros offers to fight anyone who has wronged his mother. Aphrodite tells him that Ares is helping Deriades and asks him to help Dionysos by making Morrheus fall in love with the Bacchic girl Chalcomede. Eros flies to the Indian host and shoots his arrow into Morrheus.
Nonnus of Panopolis, Dionysiaca 41.119–211Book 41: Eros is born at Beroe; the birth of BeroeMeadows and vines burst up around Aphrodite, and she gives birth to Eros, who leaps at once to her breast. The poet hails Beroe as nurse of cities and says she is also called Amymone. In a younger story Aphrodite bears her to Adonis with Hermes and Themis attending, the beasts rejoice, and Aphrodite foresees that a boar will bring Adonis' death.
Nonnus of Panopolis, Dionysiaca 48.182–327Book 48: Dionysos kills Sithon and weds Pallene; the huntress AuraDionysos kills Sithon with his thyrsus and gives the weapon to Pallene as a love-gift. The Nereids and the sea-gods sing at the wedding, and Dionysos consoles the bride. The poet then introduces Aura, daughter of the Titan Lelantos, a manlike huntress who knows nothing of love, and who drives Artemis's car to the river Sangarios on a hot noon.
Nonnus of Panopolis, Dionysiaca 33.280–387Book 33: Morrheus' sleepless night; Thetis counsels ChalcomedeMorrheus lies sleepless, thinking of the loves of the gods, while Chalcomede, afraid of being forced into marriage, goes to the sea intending to drown herself. Thetis, in the form of a Bacchant, stops her, tells her to feign desire in order to save the army, and promises that a serpent will protect her maidenhood.
Nonnus of Panopolis, Dionysiaca 41.0–118Book 41: Beroe, the oldest city, where Aphrodite first landedDionysos plants vines under Lebanon and roofs a grove for Adonis and Aphrodite. The poet invokes the Muses to sing the war of Poseidon and Dionysos over Amymone. He describes Beroe between mountain and sea, the first city of earth-sprung men, older than Zeus, and claims that Aphrodite, newly born from the foam, came ashore there and not at Cyprus.
Nonnus of Panopolis, Dionysiaca 41.212–337Book 41: Beroe's upbringing; Aphrodite seeks Harmonia's counselBeroe is nursed by Astraia on statutes and honey, and Zeus and Poseidon both desire her, though Zeus yields her to his brother. Aphrodite, seeing the great cities of old, resolves to make a city for Beroe worthy of Law. She visits Harmonia, who is weaving a cosmic robe, and asks which city is to be given the rule of justice.
Nonnus of Panopolis, Dionysiaca 42.322–437Book 42: Dionysos dreams of Beroe and reveals himselfDionysos falls asleep on anemone leaves and dreams of marrying Beroe, then wakes to find only emptiness. He hunts beside her father Adonis, and she hides her face from him. Appearing as a god before her, he tells his name and deeds and warns her of Poseidon's record, offering her praise instead of gold, but she stops her ears with her fingers.

37 more passages of Nonnus of Panopolis that name Aphrodite

Antoninus Liberalis (3)

Antoninus Liberalis, Metamorphoses 20.1–21.6Clinis and PolyphonteClinis of Babylon tries to sacrifice asses to Apollo as the Hyperboreans do; his maddened asses kill his family, who become birds. Polyphonte, who scorned Aphrodite, bears two savage sons to a bear, and she, her sons and their servant become birds of ill or good omen.
Antoninus Liberalis, Metamorphoses 37.1–39.6The Dorians, the Wolf and ArceophonThe companions of Diomedes, murdered by Illyrians on his island, become birds that welcome only Greek ships. A wolf that devours the cattle Peleus offered as blood-price is turned to stone. Arsinoe of Salamis, who insolently watches as her rejected suitor Arceophon is cremated, is turned to stone by Aphrodite.
Antoninus Liberalis, Metamorphoses 1.1–3.4Ctesylla, the Meleagrides and HieraxCtesylla of Ceos, married against her father's broken oath, dies in childbirth and a dove flies from her bier. Meleager's sisters, mourning him unceasingly, are turned by Artemis into guinea-fowl. Hierax, who fed the Teucrians when Poseidon starved them, is made a hawk hated by birds.

Conon (2)

Conon, Narrations 44.1–47.2Euangelus, Orpheus, Aeneas and AlthaemenesA captive's son becomes the first prophet of the Branchidae at Miletus, and Orpheus is torn apart by women and honored as a hero. Aeneas' travels end at Aenus, with a pointed remark on the Roman version of his story. Althaemenes, refusing both the Dorian and the Ionian colonists, settles Rhodes.
Conon, Narrations 37.1–43.1Cadmus, Melanthus and AndromedaConon replaces the myth of Cadmus with a political voyage, and a Milesian banker's hollow staff exposes a false oath. Melanthus wins the kingship of Athens by a strange single combat against Xanthus. Andromeda's rescue, the Pelasgian foundations of Antandrus and Cyzicus, Stesichorus' fable of the horse and the deer and the pious sons of Catana complete the section.

Epic Cycle (1)

Epic Cycle, Summaries and Fragments 5.1–38CypriaProclus' summary of the Cypria opens with Zeus planning the Trojan War with Themis, the quarrel of the three goddesses, Alexandrus, Helen and the gathering of the Greeks at Aulis. The fragments cover the earth burdened by men, the wedding of Peleus and Thetis, Helen's birth to Nemesis, Castor and Polydeuces, and Alexandrus carrying Helen to Ilium.

Herodotus (5)

Herodotus, Histories 1.196–200The customs of the BabyloniansThe Babylonians' sale of maidens in marriage, where the wealth from the comely paid dowries for the unshapely. The sick are carried to the market-place for advice. The dead are buried in honey. Every woman must once sit in the precinct of Aphrodite and lie with a stranger, and three tribes eat only fish.
Herodotus, Histories 2.112–115Helen in Egypt: Proteus and AlexanderThe priests say that the next king was Proteus of Memphis, whose enclosure holds a temple of the foreign Aphrodite. Alexander, carrying off Helen, was driven by winds to the Canobic mouth, where his own attendants took refuge at the temple of Heracles and accused him. Thonis sent him to Memphis. Proteus rebuked him for wronging his host, and kept Helen and the wealth for Menelaos, ordering Alexander out of Egypt within three days.
Herodotus, Histories 4.59–63The gods and sacrifices of the ScythiansThe Scythians worship Hestia above all, then Zeus, Earth, Apollo, Aphrodite Urania, Heracles and Ares, and only Ares has images, altars and temples. They strangle victims and boil the flesh over fires of the animal's own bones. To Ares each district piles brushwood and sets up an iron sword, and one captive in every hundred is sacrificed there. They keep no swine.
Herodotus, Histories 1.131–140The customs of the PersiansThe Persians raise no images, temples or altars, and sacrifice to Zeus on mountain tops and to the Sun, Moon, Earth, Fire, Water and Winds, with a Magian chanting over the victim. They honour birthdays, drink much, teach boys to ride, shoot and speak the truth, and think lying and owing money the worst of faults. Their names all end in the same letter.
Herodotus, Histories 2.181–182Amasis, Ladike of Cyrene and his offerings in HellasAmasis allied himself with Kyrene and married Ladike, but found himself unable to lie with her and threatened her with death for drugging him. She vowed an image to Aphrodite, and thereafter he could, and became fond of her. Her image stood at Kyrene turned away from the city, and Cambyses later sent her home unharmed. Amasis dedicated offerings at Kyrene, Lindos and Samos, and was the first to conquer Cyprus and make it pay tribute.

Hyginus (15)

Hyginus, De astronomia 2.42.1–2.43.1Book 2: The five planets and the Milky WayHyginus ends the star-stories with the five wandering stars, each given a divine owner and a story. He then explains the Milky Way, for which he gives four accounts, through the infancy of Hermes or Heracles or the stone given to Cronus.
Hyginus, Fabulae 89–97Troy: Laomedon, Priam's sons, Paris and the muster of the GreeksLaomedon, the sea-monster and Hesione begin the Trojan material. Paris is exposed, grows up and judges the goddesses; Cassandra, Odysseus' feigned madness and the discovery of Achilles on Scyros lead to the catalogue of the Greek ships.
Hyginus, Fabulae 15–28The voyage to Colchis, Medea, and the AloadaeThe Lemnian women, Cyzicus, Amycus, Phineus, the Symplegades and the Colchian adventure of Jason and Medea are told in brief. Medea's later career in Corinth, Athens and Media follows, with the story of the giants Otus and Ephialtes.
Hyginus, Fabulae 49–65Asclepius, Admetus, the sufferers of the underworld, and PerseusAsclepius and Admetus lead into a run of short tales: Aegina, Tityus, Busiris, Stheneboea, Smyrna and Phyllis. Sisyphus, Salmoneus and Ixion are shown with their punishments, and Danae, Andromeda and Alcyone close the group.
Hyginus, Fabulae 185–191Atalanta, Melanippe, Alope, Theophane, Procris, Theonoe and MidasAtalanta's race and her transformation, the story of Melanippe's twin sons, Alope and her son Hippothous, and Theophane and the golden ram. Procris and Cephalus, the recognition scenes in the tale of Theonoe and Leucippe, and King Midas complete the group.
Hyginus, Fabulae 192–206Hyas, Harpalyce, Arion, Orion and tales of transformationThe Hyades and Pleiades, Harpalyce and Arion are followed by Orion, Pan, Aphrodite's egg and the two Scyllas. Chione, Autolycus, Coronis, Daphne, Nyctimene, Arge and Harpalyce and Clymenus close the group.
Hyginus, Fabulae 269–277Beauty, the earliest games, inventions, cities and islandsA damaged list of the tallest men, then the most beautiful men and youths, and a long account of who held the first games down to Aeneas. The collection ends, incomplete, with lists of inventors, city-founders, the largest islands and the discoverers of letters.
Hyginus, De astronomia 2.5.1–2.6.3Book 2: The Crown and the KneelerThe Crown is Ariadne's, given by the gods or by Dionysus, or else the crown that Theseus won from the Nereids. The Kneeler, Engonasin, is variously Heracles fighting the Dragon, Ceteus in grief, Theseus lifting the stone, or Heracles fighting the Ligurians.
Hyginus, De astronomia 2.7.1–2.8.1Book 2: The Lyre and the SwanThe Lyre is Orpheus's, made by Hermes, and its story includes Orpheus's death at the hands of the Bacchae and the origin of the caduceus. The Swan is the form Zeus took to win Nemesis, whose egg gave Helen to Leda.
Hyginus, De astronomia 2.16.1–2.17.3Book 2: The Eagle and the DolphinThe Eagle carried off Ganymede, or was Merops transformed by Hera, or served Zeus at Naxos. The Dolphin is credited with winning Amphitrite for Poseidon, with the Tyrrhenian pirates whom Dionysus changed, and with the rescue of Arion.
Hyginus, De astronomia 4.15.1–4.19.2Book 4: The five planets and the end of the bookThe five wandering stars are briefly characterised: Hesperus (Venus), Stilbon (Mercury), Phaenon (Jupiter), Phaethon (Saturn) and Pyrois (Mars). The text breaks off just as Hyginus turns to the reasons for intercalating months.
Hyginus, De astronomia 2.25.1–2.33.2Book 2: From the Virgin to the HareThe Virgin is Justice, who left the earth in the age of bronze. The Scorpion, the Archer, Capricorn, Aquarius, the Fishes, the Whale and Eridanus follow in short chapters, and the Hare closes the group with the story of the hares of Leros.
Hyginus, De astronomia 4.14.1–5Book 4: The moon, its eclipses and the spheres of the planetsAfter a short apology for length, Hyginus shows that the moon moves, shines by the sun's light, and is eclipsed when the sun's light is cut off or when the earth stands in the way. He ends with a scheme of the planetary spheres, spaced by half-tones, and an argument that the moon is smaller than the sun.
Hyginus, Fabulae 0The genealogical prefaceHyginus opens with lists of the first gods and their offspring: Chaos, Night, the Titans, the Giants, the Nereids and the children of Zeus and the other Olympians. The names are given almost without narrative, and many are corrupt in the manuscript.
Hyginus, Fabulae 254–261Dutiful children, friends, and interpolated stories from ServiusDutiful children, impious and chaste women, and the great friendships are listed, with long bracketed stories of Damon and Phintias and of Harmodius and Aristogiton. Several bracketed chapters taken from commentators close the group.

Lucian of Samosata (8)

Lucian of Samosata, The Judgement of the Goddesses 9–16The judgement of ParisParis agrees to judge, provided the goddesses will not be angry with him, and asks to see each in turn. Hera offers him lordship over Asia, Athene victory in every battle, and Aphrodite the love of Helen of Sparta. Paris looks at each of the goddesses before he decides.
Lucian of Samosata, Dialogues of the Gods 16.1–20.2Hyacinth; the wives of Hephaestus; Hera and Leto; Selene; Eros and RheaApollo tells Hermes how he killed Hyacinth with a quoit that jealous Zephyr blew aside, and the two wonder how ugly Hephaestus came to marry Aphrodite and Charis. Hera and Leto trade insults about their children, the smith Hephaestus on one side and Apollo and his sister on the other. Aphrodite questions Selene about Endymion and warns Eros about the mischief he works among the gods, including Rhea's passion for Attis.
Lucian of Samosata, The Judgement of the Goddesses 1–8Zeus sends the apple; the journey to Mount IdaZeus gives Hermes a golden apple for the fairest and sends the three goddesses to Paris, the herdsman of Mount Ida, as judge. On the way Aphrodite and Athene each ask Hermes in turn whether Paris is married and whether he cares for glory, and Hera sneers at Aphrodite's visits to Anchises. Hermes points out Paris among his herd and recalls how he once watched over Ganymede on the same hill.
Lucian of Samosata, Dialogues of the Gods 22.1–25.2Hera and Dionysus; Eros and Athene; Helius and the sun-chariot; Castor and PolluxHera complains to Zeus about Dionysus and his effeminate ways, and Zeus defends him and blames men for the misuse of wine. Aphrodite asks Eros why he has never struck Athene, and he answers that her eyes frighten him. Zeus rebukes Helius for letting his son drive the sun's chariot and ruin the earth, and Apollo asks Hermes how to tell Castor from Pollux.
Lucian of Samosata, On the Dance 62–76Imitation, clarity and the dancer's rangeBecause the dancer imitates, he must be lucid and every scene must be understood without an interpreter, and Lycinus tells how the Cynic Demetrius was won over by a pantomime. He compares the dancer with the orator and the actor and argues that the dance unites the pleasures of the eye and ear and exercises the mind and body together.
Lucian of Samosata, Dialogues of the Sea-Gods 5.1–8.3The dolphins and Arion; Helle; the apple of Eris; AmymonePosidon praises the dolphins who saved the harper Arion, and he and Amphitrite decide where Helle, who fell from the ram into the strait that is to bear her name, shall be buried. Panope tells Galene how Eris, uninvited, threw down an apple inscribed for the fair at the wedding of Peleus and Thetis. Triton tells Posidon of the pretty Amymone, who comes to Lerna for water, and the god carries her off with the promise of a spring.
Lucian of Samosata, Dialogues of the Dead 15.1–19.4Old men who outlive their heirsPluto tells Hermes to keep the rich old Eucrates alive while the toadies who hope to inherit are sent down before him. Terpsion protests that he died at thirty while the old Thucritus, whom he courted for his money, lives on. Callidemides tells Zenophantus how his plot to poison the aged Ptoeodorus went wrong, Cnemon tells Damnippus how he left his money to the wrong man, and Polystratus, aged ninety-eight, describes his happy old age to Simylus.
Lucian of Samosata, On the Dance 1–16Crato attacks, Lycinus replies; the dance in Greek traditionCrato condemns the pantomime as unworthy of an educated man, and Lycinus answers that the dance is as old as the world. He traces it to Rhea and the Corybantes, to the Pyrrhic dance of Neoptolemus, to the Lacedaemonians who learned the Caryatic dance from Castor and Pollux, and to the dances of Homer's Shield of Achilles and of the Phaeacians. He adds that no ancient mystery was without dancing.

Orpheus (attributed) (2)

Orpheus (attributed), Orphic Hymns 52–56Hymns 52-56: Trietericus, Amphietus Bacchus, Silenus and the Priestesses of Bacchus, Venus, AdonisThree more Dionysiac hymns address the triennial Bacchus, Amphietus Bacchus, who is called to rise with the nymphs, and Silenus, the Satyrs and the priestesses of Bacchus. Venus is hailed as the sea-born, laughter-loving queen, and Adonis as the best of daemons, who sinks into Tartarus and shines again in the heavens.
Orpheus (attributed), Orphic Hymns 42–46Hymns 42-46: Mises, the Seasons, Semele, Dionysius Bassareus, Liknitus BacchusMises, here called Thesmophorus, is invoked as a spermatic god of many names who bears a leafy rod, and the Seasons as the daughters of Jove and Themis who bring justice and peace. Semele is addressed as the Cadmean mother of Bacchus. The group closes with Dionysius Bassareus, the bull-faced son of the thunder, and Liknitan Bacchus, bearer of the vine.

Plato (5)

Plato, Cratylus 405a–408eApollo, the Muses, Artemis, Dionysus, Aphrodite, Athena, Hephaestus, Ares, Hermes and PanSocrates says that Apollo's name expresses his four powers, music, prophecy, medicine and archery, and explains the Muses, Leto, Artemis, Dionysus (giver of wine) and Aphrodite (born of the foam). Pallas is the one who brandishes weapons, and Athena is the mind of god (theonoa); Hephaestus is the lord of light, Ares is named for his manliness and hardness. Hermes is the interpreter and messenger, the one who contrives speech, and Pan is the double-natured son of Hermes because speech makes everything (pan) known. He remarks that speech is smooth and divine above and rough and goatish below, as the tragic life is full of tales and falsehoods.
Plato, Symposium 178b–180ePhaedrus: Love the eldest of the gods, and the courage of loversPhaedrus says that Love is a great god, wonderful among gods and men, and the eldest of the gods, as Hesiod says that after Chaos came Earth and Love, and Parmenides and Acusilaus agree. He argues that Love is the source of the greatest good, since a lover and his beloved would be ashamed to do wrong before each other, and an army of lovers would conquer the world. He gives the examples of Alcestis, daughter of Pelias, who died for her husband, of Orpheus, whom the gods sent away with only a phantom of his wife, and of Achilles, who died for his lover Patroclus and was sent to the Islands of the Blest. Pausanias then says that the praise should say which Love is meant, since there are two Aphrodites, the elder, without a mother, the heavenly one, daughter of Uranus, and the younger, the common one, daughter of Zeus and Dione.
Plato, Symposium 181a–185ePausanias: the heavenly and the common Aphrodite, and the customs of citiesPausanias says that the Love of the common Aphrodite is a casual love of the body, in women and boys, and the Love of the heavenly goddess is of the mind and prefers the male, the more intelligent. He describes the customs of different cities: in Elis and Boeotia it is simple to grant favours to lovers, in Ionia and under the barbarians it is condemned, in Lacedaemon the rules are perplexing, and in Athens they are complicated, since a lover is praised for his devotion yet a father puts a tutor over his son. He says that the Athenian custom is a test, and that to yield hastily, or for money or office, is shameful, but to yield for the sake of virtue is honourable, even if the lover turns out to be a villain. Aristodemus says that Aristophanes, who was next, had the hiccups, and so he changed places with Eryximachus.
Plato, Symposium 202a–204eDiotima: Love as a spirit between gods and men; the birth of Love from Poros and PeniaDiotima tells Socrates that Love is neither good nor beautiful, but neither is he foul or evil, as there is a mean between wisdom and ignorance in right opinion. He is not a god but a great spirit (daimon), intermediate between the divine and the mortal, who interprets and conveys prayers and sacrifices to the gods and the gods' commands to men, so that all divination and mysteries pass through him. She tells the tale of his birth on the birthday of Aphrodite, when Poros (Plenty), son of Metis (Discretion), drunk with nectar, lay down in the garden of Zeus and Penia (Poverty), who had come to beg, conceived Love by him. Love is therefore always poor, but full of schemes for getting what is good, a philosopher, between ignorance and wisdom, and Diotima concludes that the beloved is beautiful and the lover is of the opposite kind.
Plato, Republic 327a–330eBook I: Down to the Piraeus; Cephalus on old age and wealthSocrates goes down to the Piraeus with Glaucon to pray to the goddess and to see the festival, and Polemarchus, with Adeimantus and others, makes them stay for the torch race on horseback. At the house of Polemarchus they find his father Cephalus, his brothers Lysias and Euthydemus, and Thrasymachus of Chalcedon. Socrates asks old Cephalus what old age is like, and he answers that old men who complain are blaming their character and not their age, and recalls how Sophocles said he was glad to have escaped the service of Aphrodite as from a mad master. He also says, with the retort of Themistocles to the man from Seriphus, that wealth helps a good man bear old age but would not give a bad man peace of mind.

Plutarch (21)

Plutarch, Dialogue on Love (Amatorius) 12–14Is Eros a god or a passion? Pemptides' doubt and Plutarch's answerPemptides, comparing love to the sacred disease, says that it is no divinity but a passion, and he likens the dispute to two Egyptians quarrelling over a snake as an omen. A second messenger asks Anthemion to come to Ismenodora, as the magistrates of the games cannot agree. Plutarch says that ancestral belief must not be overthrown, and asks whether Ares is a god or a passion, since men honour a god of war and so there should be a god over friendship and marriage.
Plutarch, Table Talk (Quaestiones convivales) 3.6.1–4Book 3, Question 6: Epicurus on the time for love after supperYoung students blame Epicurus for asking in his Symposium at what time it is best to lie with a woman, and the physician Zopyrus defends him, saying that Epicurus asked the youths to walk first. Epicurus warns that wine and activity after supper are harmful, and Olympicus adds that any time has its drawbacks, as Thales told his mother. The reply is that night is the proper veil for love and that Epicurus wrongly separates Venus from the night, as Menander does not.
Plutarch, Life of Antony 25.1–27.4Cleopatra sails up the Cydnus to meet AntonyAntony summons Cleopatra to Cilicia to answer for helping Cassius, and Dellius persuades her to come. She sails up the river Cydnus in a barge with a gilded stern, adorned like Aphrodite (Venus) with her maids as Nereids and Graces, and the rumour spreads that Aphrodite (Venus) has come to revel with Dionysus (Bacchus). Antony dines with her, then feasts her in his turn and is outdone in splendour, and Plutarch describes the charm of her conversation and her command of many languages.
Plutarch, Roman Questions 20–26Questions 20-26: the Good Goddess, the woodpecker, Janus, the calendar and mourningQuestion 20 asks why no myrtle is brought into the house when women adorn the temple of the Good Goddess, Question 21 why the Latins hold the woodpecker sacred, and Question 22 why Janus is shown with two faces. Question 23 asks why funeral goods are sold in the temple of Libitina, whom the Romans identify with Venus, and Questions 24 and 25 why the months have three divisions and why the days after the Kalends, Nones and Ides are unfit for travel. Question 26 explains women's white mourning dress.
Plutarch, Life of Pompey 64.1–69.5Pompey gathers his forces and is driven to fight at PharsalusPompey assembles five hundred warships, seven thousand horse and an army trained at Beroea, and kings, senators, Labienus, Brutus and Cicero join him, while the senate decrees on Cato's motion that no Roman be killed except in battle. Caesar crosses from Brundisium to Oricum, and Pompey, who distrusts his offer of a conference, holds the coast and routs Caesar's force in a skirmish, killing two thousand but not storming the camp. When Caesar marches into Thessaly, Pompey follows meaning to avoid battle, but Domitius, who calls him Agamemnon, Favonius and others force him to fight on the plain of Pharsalia, where the officers swear an oath to win. That night Pompey dreams of adorning a temple of Aphrodite (Venus) Victrix with spoils, Caesar sees a torch fall on Pompey's camp, and Caesar puts six cohorts behind his tenth legion as the armies form up.
Plutarch, Greek Questions 49–59Questions 49-59: Argive and Samian customs; Heracles in women's dress on Cos; the Hamaxocylists of MegaraQuestions 49-53 explain customs of Chalcedon, Argos, Elis and Cnossos, among them Chalcedonian women covering one cheek, the Argive rams at the grove of Agenor and the Elean mares. The Samian questions treat the worship of Aphrodite Dexicreon, the licence to steal garments at the rites of Hermes, the place called Panaema and the Andron called Pedetes. Question 58 explains why the chief priest of Heracles at Antimachia on Cos wears women's dress, from Heracles' disguise after a storm and a fight with the Meropes, and Question 59 the Hamaxocylists of Megara.
Plutarch, Dialogue on Love (Amatorius) 18–19Love makes men gentle; Soclarus asks about Egypt and PlatoPlutarch says that love makes harsh men gentle, as lamps make a house brighter, and Zeuxippus says that he has lost his old hatred of Anytus for his gentleness in love. Daphnaeus adds that the proud man who fears nothing is overcome by a glance. Soclarus reproaches Plutarch for having twice passed over the sacred part of the argument, and asks him to tell what he knows of Egyptian doctrine about Love, in which there are a vulgar and a celestial Eros and a third, the sun.
Plutarch, Dialogue on Love (Amatorius) 22–23Camma and Synorix; the case against loveless relationsPlutarch tells the story of Camma, a Galatian woman of great beauty who became a votaress of Diana after Synorix killed her husband Sinatus, and who accepted Synorix as husband and drank with him a cup of poisoned hydromel at the altar. He argues that Venus is no hindrance to friendship, and that it is love between males that deserves reproach, since those who willingly prostitute themselves are the most contemptible, and those tricked into it hate their seducers.
Plutarch, Table Talk (Quaestiones convivales) 9.4.1–9.12.1Book 9, Questions 4 and 5: the hand of Aphrodite; the souls Odysseus saw; lost questionsMaximus the rhetorician answers Zopyrion's challenge with the question of which hand of Aphrodite Diomedes wounded, and concludes from Homer's words that it was the right. Sospis teases Hylas with the soul of Ajax, and Lamprias explains Plato's myth of Er, while Marcus counts the souls in Homer's Nekyia to show that Ajax was the twentieth. Several questions are lost, shown as [...].
Plutarch, Life of Numa 18.1–19.6Numa's calendar and the origin of the Roman monthsNuma estimates the gap between the lunar and solar years at eleven days and inserts every other year, after February, an intercalary month of twenty-two days. He also changes the order of the months, making January the first, though many say that January and February were added by Numa to a year of ten months. Plutarch explains the names of the months from Ares (Mars), Aphrodite, Maia, Hera (Juno), Julius Caesar, Augustus, Janus and the purification of February.
Plutarch, On Isis and Osiris 69–71Mournful festivals and fasts; the lament for the fruitsPlutarch asks how to act in the mournful, gloomy rites without either neglecting the laws or confusing one's notions of the gods, and he notes that the Greeks too have like rites. He argues that these fasts and laments grew up around the season when the fruits disappear, and the ancients did not take the fruits to be gods but gifts of the gods. The lament is for the loss of the fruits, with a prayer that the gods who give them will send new ones.
Plutarch, Roman Questions 42–53Questions 42-53: the temple of Saturn, Venus, Vulcan, the Lares and the Sardians for saleQuestions 42 and 43 explain why the temple of Saturn holds the treasury and the record of ambassadors' names, and Question 44 why the priest of Jupiter may not swear an oath. Other questions treat the free flow of wine at the Veneralia, the open temple of Horta, the siting of the temple of Vulcan outside the city, the garlanded horses at the Consualia and the candidates' togas without tunics. Questions 51 and 52 ask about the dog set before the Lares and the dog sacrificed to Mana Geneta, and Question 53 why Sardians are put up for sale during the games at the Capitol.

9 more passages of Plutarch that name Aphrodite

Ptolemy Hephaestion (3)

Ptolemy Hephaestion, New History 4.1–26Book 4: Helen and the women called HelenThe fourth book is dominated by Helen: her lot-casting game, her children, the places and plants named after her, and the many other women of that name. It closes with the plant moly, Dionysus and Chiron, and the story of Odysseus' death as a horse.
Ptolemy Hephaestion, New History 6.1–25Book 6: Achilles, his ankle and his namesakesThe sixth book is the book of Achilles: his return from the dead, the ankle-bone fitted to him by Chiron, the gifts at his parents' wedding and the many other men called Achilles. Other items concern Aesop's resurrection, the judgement of the apple and the invention of the skindapsos.
Ptolemy Hephaestion, New History 7.1–29Book 7: the Leucadian rockBook 7 begins with Zeus' laughter and the names of Achilles, then devotes most of its length to the Leucadian rock, from which unhappy lovers leapt to be cured of desire. Its list of those who jumped ends with a stone that Helen used as a seal.

Strabo (16)

Strabo, Geography 14.6.1–3Cyprus: the island and its citiesStrabo places Cyprus among the Egyptian and Pamphylian seas and gives its size. He then tours the coast from Crommyon through Lapathus, the beach of the Achaeans, where Teucer, the founder of Salamis, is said to have landed after Telamon banished him, Salamis, Citium, birthplace of Zeno, and Curium. The temple of Aphrodite (Venus) Acraea, Palepaphus with the ancient temple of the Paphian Aphrodite, Paphos and Soli are also described.
Strabo, Geography 17.1.20–26The eastern Delta, Pelusium and the Red Sea canalStrabo continues through the eastern nomes of the Delta to Tanis and Pelusium, then goes up the river by Momemphis, Naucratis and Sais. At Momemphis the people worship Aphrodite (Venus) and keep a sacred cow, and near Sais the burial of Osiris is disputed, with a story of Isis hiding coffins from Typhon. He discusses the schoenus measure and the canal to the Arabian Gulf through the Bitter Lakes, attributed to Sesostris and later to Darius and the later kings.
Strabo, Geography 8.6.19–21Mycenae, the Nemean lion and CorinthStrabo reviews the cities Homer gives to Agamemnon, telling of Perseus's Mycenae, Eurystheus and his death, and the razing of Mycenae by Argives. He places Nemea, scene of the fable of the Nemean Lion, and describes wealthy Corinth, the Bacchiadae and Cypselus. He covers the temple of Aphrodite (Venus) and the Acrocorinthus with the Peirene spring where Bellerophon took Pegasus.
Strabo, Geography 5.3.4–6Latium's coast, Circe and the Via AppiaStrabo explains how Latium grew to include the Aequi, Volsci and Hernici and how Alba was destroyed. Along the coast he describes Ostia, Antium and the temples of Aphrodite (Venus) at Lavinium and Ardea, places revered because of Aeneas's arrival, then Mount Circaeum with its temple of Circe and a cup said to have belonged to Odysseus (Ulysses). He follows the Via Appia through Tarracina, Formiae and Minturnae to Sinuessa, with notes on wine.
Strabo, Geography 6.2.5–7Inland Sicily: Enna, Eryx and the Roman granaryStrabo surveys the deserted south coast and the towns of the north side, with Aegesta said to be founded by Aegestus the Trojan. He describes Enna with its temple of Demeter (Ceres), the slave revolt under Eunus, and the temple of Aphrodite (Venus) on Eryx. Camici, the kingdom of Cocalus where Minos was said to be killed, is named, the land's fertility is praised, and Sicily is called the granary of Rome.
Strabo, Geography 9.5.17–18Tricca, Asclepius and Phoenix of OrmeniumStrabo goes to Upper Thessaly, with Tricca and its ancient temple of Asclepius (Aesculapius), Ithome, Metropolis and the Aphrodite (Venus) honoured with swine, and the course of the Peneius. He asks which Oechalia was the city of Eurytus taken by Heracles (Hercules). He then examines the realm of Eurypylus, Ormenium and the spring Hypereia, and the competing accounts of where Phoenix came from.
Strabo, Geography 11.2.1–11The Tanais, Lake Maeotis and the Cimmerian BosporusStrabo starts from the river Tanais, whose sources are unknown, and the Greek trading city of Tanais on the lake. He follows the Maeotis coast past the fisheries, the Maeotae and the Cimmerians, down to the strait of the Cimmerian Bosporus. The cities of Sindica are described, including the temple of Aphrodite (Venus) Apatura at Phanagoria, where the goddess is said to have hidden Heracles (Hercules) in a cave and handed the attacking giants to him one by one.
Strabo, Geography 14.2.14–21Cnidus, Halicarnassus and CosStrabo follows the Carian coast to Cnidus, then Halicarnasus with the tomb of Mausolus and the spring Salmacis, and recounts how Ada was restored by Alexander. Cos is described with its Asclepieium, where Hippocrates is said to have learned from the recorded cures, and the Antigonus of Apelles; the Venus Anadyomene (Aphrodite emerging from the sea) once stood there but is now at Rome. Myndus, Bargylia and Iasus follow.
Strabo, Geography 16.1.20Assyrian and Babylonian customsStrabo records the customs of the Assyrians, beginning with the public sale of marriageable girls. He describes the oracle-ordered practice by which Babylonian women have intercourse with strangers at the temple of Aphrodite (Venus), together with their courts, care of the sick, dress and burial in honey. He ends with the marsh communities that have no corn and live on fish.
Strabo, Geography 17.1.42–44Abydos, the oracle of Ammon and TentyraStrabo describes Ptolemaïs and Abydos, with the palace of Memnon, said to be called Ismandes, and the three oases. He recalls the oracle of Ammon as told by Callisthenes, with Alexander following Perseus and Heracles (Hercules), guided by crows, and hailed as the son of Zeus (Jupiter). He then describes the worship of Osiris at Abydos, the people of Tentyra who hunt crocodiles, and the temples of Aphrodite (Venus) and Isis.
Strabo, Geography 9.1.21–24Attic coast: Sunium, Marathon and Attica's mountainsStrabo follows the coast from the Piraeus to Sunium and on to Oropus, naming the demes. He mentions the temple of Aphrodite (Venus) Colias and Apollo's oracle about oars, Brauron with Artemis (Diana), the Marathonian bull killed by Theseus, Nemesis at Rhamnus, and Amphiareus swallowed by the earth. He identifies the island Helena with the Cranae of Homer, and finishes with Hymettus honey, Pentelic marble, silver mines and the Cephissus and Ilissus.
Strabo, Geography 13.1.49–51The Gulf of Adramyttium, the Leleges and the judgement of ParisStrabo lists the Aeolian and Mitylenaean places on the Gulf of Adramyttium and the Leleges of Pedasus, whose king Altes and the river Satnioeis appear in Homer. He names Antandrus, Assus, Gargara and the cities of the Gulf, and the mountain at Antandrus where the contest of the goddesses was said to have been decided by Paris. A temple of Aphrodite (Venus) stands on the promontory Pyrrha, and a grove of Artemis Astyrene at Astyra.

4 more passages of Strabo that name Aphrodite

Virgil (14)

Virgil, Aeneid 1.305–417Aphrodite as a huntress: the story of DidoAt dawn Aeneas and Achates explore the unknown coast and meet his mother, Aphrodite (Venus), disguised as a young huntress. She tells him that Carthage is ruled by Dido, who fled Tyre after her brother Pygmalion murdered her husband Sichaeus, and Aeneas gives his name and tells of his wanderings. She assures him that his comrades and ships are safe and points to twelve swans as a sign. She then reveals herself, vanishes, and hides the two men in a cloud as they walk toward the city.
Virgil, Aeneid 4.90–172Hera and Aphrodite; the hunt and the caveHera (Juno) proposes to Aphrodite (Venus) that Dido and Aeneas be joined in marriage, and Aphrodite agrees but says Zeus (Jupiter) must decide. Hera plans a royal hunt on which a storm will drive the pair into one cave. The hunt sets out, Ascanius (Iulus) rides ahead eagerly, and the storm scatters everyone. Dido and Aeneas reach the same cave, where signs mark a wedding, and Dido calls the union a marriage.
Virgil, Aeneid 1.643–756Eros in the guise of Ascanius; Dido's banquetAeneas sends Achates to bring Ascanius (Iulus) and gifts saved from Troy. Aphrodite (Venus) fears Dido's people and Hera (Juno), so she puts the real Ascanius to sleep in a far-off grove and sends Eros (Cupid) to take his place. At the banquet Dido embraces the false boy and begins to forget her dead husband Sichaeus. She pours a libation and prays for the Trojans and Tyrians, a minstrel sings, and she asks Aeneas to tell the story of Troy's fall and his wanderings.
Virgil, Aeneid 1.223–304Aphrodite's complaint and the prophecy of ZeusAphrodite (Venus), in tears, asks Zeus (Jupiter) why Aeneas and his Trojans are still punished when he promised that Rome would rise from them. Zeus smiles, kisses her, and unrolls the fates: Aeneas will wage war in Italy and found a city, Ascanius will move the throne to Alba Longa, and Romulus will later found Rome. He promises rule without end, the coming of Caesar, and an age of peace. He then sends Hermes (Mercury) to make the Carthaginians welcome the Trojans.
Virgil, Aeneid 8.608–731The shield of AeneasAphrodite (Venus) brings Aeneas the armor made by Hephaestus (Vulcan) and hangs it on an oak. Aeneas admires the helmet, sword, corselet and greaves, and above all the shield. Its scenes show the future history of Rome, from the she-wolf and the twins through early wars and sieges to the battle of Actium, where Augustus fights Antony and his Egyptian queen. It ends with the triumph of Augustus and the conquered peoples, and Aeneas lifts the shield to his shoulder.
Virgil, Aeneid 12.324–440Turnus' onslaught; Aphrodite heals AeneasWith Aeneas gone, Turnus drives his chariot through the Trojan ranks and kills many men. Aeneas is helped to the camp, where the healer Iapyx cannot draw out the arrow. Aphrodite (Venus) secretly adds a healing herb to the wound, it closes, and Aeneas arms and kisses Ascanius before returning to battle.
Virgil, Aeneid 5.779–871Poseidon's price: the death of PalinurusAphrodite (Venus) begs Poseidon (Neptune) to let the Trojans cross his sea safely to the Tiber and accuses Hera (Juno) of endless hatred. Poseidon agrees, recalls that he once saved Aeneas from Achilles, says only one life will be lost, and calms the waves. At night Sleep, disguised as Phorbas, tempts the helmsman Palinurus to rest, and when he refuses, puts him to sleep and throws him into the sea. Aeneas takes the helm and mourns him.
Virgil, Aeneid 8.370–453Aphrodite and Hephaestus: the Cyclopes' forgeAphrodite (Venus) asks her husband Hephaestus (Vulcan) for arms for Aeneas, reminding him that she never asked for help for Troy. She embraces him, and he agrees to help. At dawn he goes to the island of the Cyclopes, who are forging thunderbolts and armor, and orders them to stop and make armor for a warrior. They begin work on a huge shield.
Virgil, Aeneid 8.454–607Evander's alliance; Pallas joins AeneasNext morning Evander tells Aeneas that his own strength is small, but that Etruria, which drove out the cruel Mezentius, is ready to fight under a foreign leader. He offers that place to Aeneas and sends his son Pallas with him and two hundred horsemen. A thunderclap and arms in the sky, a sign from Aphrodite (Venus), confirm the plan. Evander prays tearfully for his son, and Aeneas rides to the Etruscan camp of Tarchon.
Virgil, Aeneid 10.1–117The council of the godsZeus (Jupiter) calls the gods to a council and asks why they quarrel over the war between Troy and Italy. Aphrodite (Venus) complains that the Trojans are besieged and asks that Ascanius (Iulus) be spared, while Hera (Juno) answers sharply that Aeneas came to Italy by his own choices. Zeus ends the debate by declaring he will favor neither side and that the Fates will find the way.
Virgil, Aeneid 12.697–790The duelAeneas and Turnus meet in single combat while both armies watch, and Zeus (Jupiter) weighs their fates. Turnus's sword breaks on Aeneas's armor, because he took the wrong weapon, and he flees. Aeneas's spear sticks in a sacred olive stump, Juturna returns Turnus's sword, and Aphrodite (Venus) frees Aeneas's spear so the fight can start again.
Virgil, Aeneid 1.494–642Dido receives the TrojansDido arrives at the temple and sits in judgment among her people, while the hidden Aeneas sees his lost companions among the Trojan envoys. Their leader Ilioneus asks for repairs to their ships and safe passage to Italy or Sicily, and Dido grants them safety and offers a place in her city. Aeneas then steps out of the cloud and thanks her, and she welcomes him, saying she too has known hardship. She orders a feast, with sacrifices for the Trojans on the shore.
Virgil, Aeneid 2.559–633Helen and the vision of AphroditeAeneas sees Helen hiding at the altar of Hestia (Vesta) and burns with anger, resolving to kill her. His mother, Aphrodite (Venus), stops him, reminding him of his father, wife, and son and telling him that Helen and Paris are not to blame. She shows him Poseidon (Neptune), Hera (Juno), Athena (Minerva), and Zeus (Jupiter) all working against the city. She urges him to flee and promises to protect him, and he makes his way home through the fire.
Virgil, Aeneid 10.308–425The battle on the shore; Pallas fightsAeneas leads the Trojans in the fighting on the shore and kills many Latin warriors, while Aphrodite turns aside spears aimed at him. Pallas sees the Arcadians retreating on foot and rallies them with a speech. He then charges into the enemy and kills several men, including Halaesus after praying to Father Tiber.

Aphrodite in the ancient sources