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And after all, he was familiar with Kinyras himself. I close this examination of Cypriot lyric threnody, which has necessarily relied heavily on comparative data and systematic considerations, with a welcome inscription from Kourion. See p26— See p29— This passage was noticed by Ribichini Ovid Metamorphoses 6.

  • Kinyras and His Cult Family;
  • The Ponds of Wonder?
  • Between Song and Silence;

See p— This view was followed by Engel —, assuming that fifty daughters were in question. The idea was elaborated by Theodontius who used ps.

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The distinction of an earlier and later Cinyras probably enjoyed some specious support from the large interval that separates the episodes in Ovid. Ovid Metamorphoses A variant on the story is Antoninos Liberalis Metamorphoses 39 from the third-century Hermesianax. See OLD s. Engel ; HC and n1. See also pn It is worth noting that, according to Justin Epitome See p The ps. The typology and distribution of early censers is being exhaustively treated by Zimmerle forthcoming.


See further Emprunts —56; Groom —21; Ribichini ; Miller ; Detienne —7, n6 with references. See p5, , , Frazer — Capomacchia The relevant passage is rev. An initiate may] show it [to another initiate]; the uninitiated may not see it. Fulgentius Mythologies 3. Myrrh appears in erotic contexts also in Proverbs ; Song of Songs For the elusive etymological relationship between these words, see Frisk s. Detienne — Mitford b—14 no. B ; SEG ; I. Rantidi 2. Antiphanes fr. This passage is discussed by Grottanelli —49, arguing for its relevance to Syro-Levantine royal ritual beneath the caricature.

Panyassis fr. For Theias at Byblos, see further p— Ahl —; Detienne — From around this same time comes an Apulian red-figure pelike, showing Aphrodite and Demeter competing for Adonis in the main register, and perhaps Myrrha and her nurse on the neck: LIMC s. For the version of Theodoros SH , see below n Papathomopoulos ix—xix, — ; [Apollodoros] Library 3. Nine-years: Catullus 95; Quintilian Institutio Oratoria Atallah ; LIMC s.

Cinna fr. Alexandros of Aphrodisias ad loc. Note also Pindar fr. For further such proposals see Thomas — An attractive candidate here is Theodoros, who dealt with transformations in epic verse Suda s. Relatively little is known about him Forbes Irving ; RE 5 [], [18]. For speculation about this name, Engel — extension of the mythology binding Cypriot and Saronic Salamis ; similarly Stoll in Roscher Lex. Ovid has the women robed in white, offering grain-wreaths as first fruits, and nine days chaste. This setting is unique Frazer n4 looked to Theodoros , but has a genuine Cypriot flavor.

A decree from Amathous n. A temenos of Demeter and Kore is attested at Kourion fourth century: I. Apuleius Golden Ass Antoninus Liberalis Metamorphoses 34 calls the nurse Hippolyte: cf. Papathomopoulos Dyson — For the sexual word play, see Ahl For the semi- legendary treatment of the spice-lands, Detienne — Servius Auctus on Vergil Eclogues Groom —; Detienne —9. Hyginus Fabulae 58, who follows Ovid in naming the mother Cenchreis, and in making Kinyras son of Paphos ; the same motive is found in [Lactantius Placidus] Summaries of Ovidian Tales Kinyras also kills himself in the anonymous Hellenistic tragedy see p and in Antoninos Liberalis Metamorphoses This may explain the mirror held by Myrrha in the fourth-century vase mentioned in n35 above.

Hyginus Fabulae voluntate Veneris. Servius Auctus on Vergil Aeneid 5. Detienne Aphrodite brings statue to life: Ovid Metamorphoses Divinization of statues in the ANE: Matsushima See further Appendix F. Adonis as son of Kinyras: Plato Comicus fr. For Thymarete and Metharme doublets , see p—, Aphrodite no. Doves: see p and n Does the passage between Cyprus and Delos that begins and ends this myth reflect some communication between the cults of Kinyras and Delian Apollo cf. Engel ? Thilo : unde melus graece traxerit nomen, fabula talis est: Melus quidam, in Delo insula ortus, relicta patria fugit ad insulam Cyprum, in qua eo tempore Cinyras regnabat, habens filium Adonem.

Pelia autem coniux eius in ea arbore se adpendens necata est. See Chapter Recall the apparent use of lyre-music during offerings to cult-objects in one Hittite text: p94n Eustathios on Homer Iliad Reiner —61, especially 53— Iconography indicates an unbroken if evolving tradition going back to the LBA.

See Alexiou —23 passim; cf. GR; Burke , stressing however that the Mycenaean material is not monolithic, and exhibits greater variety than Archaic representations.

Battlefield conditions account for the lament of Patroklos by Achilles and the Myrmidons Homer Iliad Homer Iliad There is some uncertainty as to syntax and readings Diehl — , but the sense is clear. See the analysis of Reiner —11 with further references. Nagy Homer Odyssey Jeremiah , 20; cf. Holst-Warhaft n Lardinois Marquand In his commentary on the passage, Basilios of Caesarea fourth-century CE interprets the music as threnodic Reiner n3 , but with a twist makes its target the feasters themselves Commentary on Isaiah 5.

See Holst-Warhaft — Reiner — Quasten —; countered by Reiner — See Quasten n4. New York The deceased is often interpreted as a dead poet, quite unnecessarily. Grave-offerings for Hyakinthos in connection with Apollo cult at Amyklai: Pfister ——, Ovid Amores 3. Other instances of Apollo lamenting, with no lyre mentioned, are Apollonios of Rhodes 4. For Aristophanes Knights 8—12, see p; cf. Also Suda s. Dindorf — ; cf. Theophylaktos Simokates Epistles 32 p. See further sources in LSJ s. See with ancient sources Reiner —5, 62— See Pfister —— for a catalogue of hymnic offerings relating to hero-cult.

Some of these occasions must have involved stylized lyric lament. Pindar fr. Garland —71 with discussion of Totenmahl scenes from ca. See Garland —, , note to p. Lucian On the Syrian Goddess 6. Pausanias 6. See further Franklin — For the Memnonides, see pn Note also its adaptation of the lyreless theme to Bucolic conceits at 51—56 and — Although one cannot sing while piping, genre requires both Bion and the lamenting poet to be pan pipers, not lyrists.

Thus, the poet would be an Orpheus-of-the-pipes to fetch Bion back, but lacks the skill; the superior Bion will be the Orpheus—charming Persephone with his pipes to resurrect himself i. Besides the examples to be discussed, note Greek Anthology 7. Greek Anthology 5. Greek Anthology Zonas of Sardis 7. Ausonius Epigrams Letters The two senses are also juxtaposed in several lexicon entries: see pn6.

Alexiou — Reiner ; Olivetti , — Here if anywhere one might validate Gingras—said to be an alternative name for Adonis deriving from the dirge-pipes used to lament him—as a derivative of knr , as some propose see p— The interpretation of such a Gingras as a kind of Adonis would parallel the father-son construction of Kinyras-Adonis attested elsewhere: see p— Greenfield ; Fitzmyer translation used here , cf.

Parpola and Watanabe ; cf. Besides the following passages, note also Isaiah ; Revelation Psalms —4. See p, Conversely, a top priority of the Jewish restoration was reestablishing music in the new temple: Nehemiah , 67, 73, — Sellers , See p— and Chapter Isaiah — See Robson and Farmer —6.


Vermes For this issue, see Werner — Another odd jumble, presumably truncated, is Suda s. John Tzetzes Khiliades 3. Historia Alexandri Magni , recensio Byzantina poetica cod. Marcianus , ed. Kroll , has Ismenias both play the pipes and beseech Alexander, consecutively. Bergson , compelled to pipe while Thebes is destroyed 1. Parthe again has an anonymous piper Trumpf gives a rather different petition scene involving an aulete named Demokeus For the interrelationships of these texts generally, see Stoneman —, Mesopotamian city-laments are collected in CLAM.

See p67— See p84—85, 95— Herodotos 2. Pausanias 9. But note the opposite reading of Pausanias 9. Lichtheim — Plutarch Moralia e—f. See the collection in Lichtheim See Pollux Onomastikon 4. For sources and discussion, see Roscher Lex. Rivaling Apollo: Pausanias 9. Stephens — Hesiod fr. Note, for instance, Ammianus Marcellinus West — Allen — For this passage, see further Franklin a— For Linos, Pfister —, cf. These cults provided patterns for the veneration of deceased historical poets: Farnell ; Clay ; Kimmel-Clauzet One Linos was said to be the son of Apollo and Psamathe, the other was the famous poet: Pausanias 2.

For Linos myth and ritual at Argos, Farnell — Diogenes Laertios 1. Eleutherna: Stephanos of Byzantium s. See generally Hardie Theokritos Idylls 15 with Power Nagy — But I feel this relies on too rigid a relationship between fixed texts, and cannot account for the widespread and early Linos traditions implied by the Hesiodic fragment and cultic evidence. Kallimakhos may allude to the issue: Stephens Loom-workers: Athenaios d, citing the sixth-century Epikharmos; cf.

As Venus is the brightest object in the sky after the Sun and the Moon, it is the most frequently seen of all the planets. In Siberia it was the only planet to have a name and was called Cholbon. It was identified with both the Morning Star and the Evening Star and sometimes any other bright planet which happened to be visible such as Jupiter or Mars.

So it is clear that Venus has been known since prehistoric times. Venus as a bright star shining in the sky credit: British Astronomical Association. Venus is named after the Roman goddess of love and peace. She was associated with the metal copper from Cyprus, which was Aphrodite's birthplace , a flattish triangle, the number five, the colour blue, and the day Friday. The Saxons used the name of their fertility goddess, Fria, which led to the English name of Friday, whereas the French name Vendredi indicates its Greek-Latin origin.

Also she is said to be a daughter of Zeus or to have sprung from the foam of the sea. There are two versions of her birth. In the first version told by Hesiod, she was older than the Olympians. When the Titan Cronus severed his father's Uranus genitals and flung them into the sea, the blood and semen caused foam to gather and float across the sea to the island of Cyprus. There Aphrodite rose out of the sea from the foam hence her name came from the word aphros, which means foam. She had experienced no infancy or childhood; she came into existence as a fully grown, young woman. The Clam Shell Version.

In the second version told by Homer, she was known as the daughter of Zeus and the ocean nymph Dione. The Cherubs Version. She was married to Hephaestus Vulcan and bore children but she did not attend to her domestic duties. In fact, she concentrated almost completely on extramarital affairs with gods and mortals. Her many lovers include Aries, the God of War - this affair was the most notorious of all and the longest - and the handsome Adonis.

One of her mortal sons was Aeneas, by her lover Anchises, King of Dardania. Anchises was crippled by a thunderbolt from Zeus, when he revealed that he had made love to the goddess. Paris and the three goddesses. It started with a contest. The aim was to name the most beautiful goddess. The choice was narrowed down to three: Juno, Pallas Athena and Aphrodite. Godfather Zeus was chosen to decide and wisely declined, suggesting they ask a young shepherd, Paris, who he assured them, would be a fair judge.

Paris was not asked to look at the goddesses, but to choose the fairest by judging which of their gifts he would accept. Juno offered to make him the ruler of Europe and Asia; Pallas Athena assured him he would lead the Trojans to victory over the Greeks; and Aphrodite offered him the fairest woman in the world. He gave the golden apple of choice to Aphrodite and the goddess led him to Helen of Troy, the wife of Menelaus.

Her abduction was the cause of the Trojan War.