Eris (mythology)
Eris | |
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Goddess of strife and discord | |
Abode | Erebus |
Symbol | Golden Apple of Discord |
Genealogy | |
Parents | Nyx[1] or Zeus and Hera[2] |
Children | Ponos, Lethe, Limos, Algea, Hysminai, Makhai, Phonoi, Androktasiai, Neikea, Pseudea, Logoi, Amphilogiai, Dysnomia, Atë, Horkos |
Equivalents | |
Roman equivalent | Discordia |
Part of a series on |
Ancient Greek religion |
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Eris (/ˈɪərɪs, ˈɛrɪs/; Greek: Ἔρις Éris, "Strife") is the Greek goddess of strife and discord. Her Roman equivalent is Discordia, which means the same. Eris's Greek opposite is Harmonia, whose Roman counterpart is Concordia,[3] though she is also described as opposing Nike, counterpart of the Roman Victoria. Homer equated her with the war-goddess Enyo, whose Roman counterpart is Bellona. The dwarf planet Eris is named after the goddess.
It is unknown whether she had any temples or sects in Greece. She is often invoked as a personification of strife, as which she appears in Homer and many later works.
Etymology
[edit]Eris is of uncertain etymology; connections with the verb ὀρίνειν orínein, 'to raise, stir, excite', and the proper name Ἐρινύες Erinyes have been suggested. R. S. P. Beekes rejects these derivations and suggested a pre-Greek origin.[4]
Mythology
[edit]The most famous tale of Eris recounts her initiating the Trojan War by causing the Judgement of Paris. The goddesses Hera, Athena and Aphrodite had been invited along with the rest of Olympus to the forced wedding of Peleus and Thetis, who would become the parents of Achilles, but Eris had been snubbed because of her troublemaking inclinations.
She therefore (as mentioned at the Kypria according to Proclus as part of a plan hatched by Zeus and Themis) tossed into the party the Apple of Discord, a golden apple inscribed Ancient Greek: τῇ καλλίστῃ, romanized: tē(i) kallistē(i) – "For the most beautiful one", or "To the Fairest One" – provoking the goddesses to begin quarreling about the appropriate recipient. The hapless Paris, Prince of Troy, was appointed to select the fairest by Zeus. The goddesses stripped naked to try to win Paris's decision, and also attempted to bribe him. Hera offered political power, while Athena promised infinite wisdom. But Aphrodite tempted him with the most beautiful woman in the world: Helen, wife of Menelaus of Sparta, and Paris chose to award the apple to Aphrodite, thereby dooming his city, which was destroyed in the war that ensued.
In Works and Days 11–24, Hesiod distinguishes between two kinds of strife. It is unclear whether the distinction in this passage is to be taken literally or purely as a means to distinguish between two concepts. Different interpretations exist.
So, after all, there was not one kind of Strife alone, but all over the earth there are two. As for the one, a man would praise her when he came to understand her; but the other is blameworthy: and they are wholly different in nature. For one fosters evil war and battle, being cruel: her no man loves; but perforce, through the will of the deathless gods, men pay harsh Strife her honour due.
(Nyx), and the son of Cronus [i.e. Zeus] who sits above and dwells in the aether, set her in the roots of the earth: and she is far kinder to men. She stirs up even the shiftless to toil; for a man grows eager to work when he considers his neighbour, a rich man who hastens to plough and plant and put his house in good order; and neighbour vies with his neighbour as he hurries after wealth. This Strife is wholesome for men. And potter is angry with potter, and craftsman with craftsman and beggar is jealous of beggar, and minstrel of minstrel.
In Homer's Iliad Book IV Eris is named as a "sister and comrade" to Ares, though this is likely meant symbolically as they are both regarded as deities of war.
… and Discord [Ἔρις] that rageth incessantly, sister and comrade of man-slaying Ares; she at the first rears her crest but little, yet thereafter planteth her head in heaven, while her feet tread on earth. She it was that now cast evil strife into their midst as she fared through the throng, making the groanings of men to wax.[2]
Eris is also mentioned in Nonnus's Dionysiaca, when Typhon prepares to battle with Zeus:
Eris ("Strife") was Typhon's escort in the mellay, Nike ("Victory") led Zeus into battle.[5]
Another story of Eris includes Hera, and the love of Polytechnus and Aedon. They claimed to love each other more than Hera and Zeus were in love. This angered Hera, so she sent Eris to wreak discord upon them. Polytekhnos was finishing off a chariot board, and Aedon a web she had been weaving. Eris said to them, "Whosoever finishes thine task last shall have to present the other with a female servant!" Aedon won. But Polytekhnos was not happy by his defeat, so he came to Khelidon, Aedon's sister, and raped her. He then disguised her as a slave, presenting her to Aedon. When Aedon discovered this was indeed her sister, she chopped up Polytekhnos's son and fed him to Polytekhnos. The gods were not pleased, so they were transformed into birds.[6]
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Golden apple of discord by Jakob Jordaens, 1633
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Manuscript illustration of Eris at the wedding of Peleus and Thetis from Jean Miélot's L'Epître d'Othéa c. 1460
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Das Urteil des Paris by Anton Raphael Mengs, c. 1757
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El Juicio de Paris by Enrique Simonet, 1904
Family
[edit]According to Hesiod's Theogony, Eris is the daughter of Nyx (Night) among the many children Nyx produced without a partner.[7] According to Homer's Iliad, she is the sister of Ares.[8]
According to Hesiod's Theogony, Eris was the mother—with no father mentioned—of many children, the only child of Nyx to do so, who are personifications representing various misfortunes and harmful things which might be thought to result from discord and strife.[9] All of these children are little more than allegorizations of the meanings of their names, with virtually no other identity.[10] Hesiod lists the following children of Eris:[11]
Name | Ancient Greek | Common translations | Remarks | |
---|---|---|---|---|
prop. n. | com. n. sg. | |||
Ponos | Πόνος | πόνος[12] | Toil,[13] Labor,[14] Hardship[15] | Called by Hesiod "painful Ponos" (Πόνον ἀλγινόεντα).[16] Cicero has the equivalent personification of the Latin word labor as the offspring of Erebus and Night (Erebo et Nocte).[17] |
Lethe | Λήθη | λήθη[18] | Forgetfulness,[19] Oblivion[20] | Associated with Lethe, the river of oblivion in the Underworld. |
Limos | Λιμός | λιμός[21] | Famine,[22] Hunger,[23] Starvation[24] | Of uncertain sex; held in special regard at Sparta; the equivalent of the Roman Fames. |
Algea | Ἄλγεα (pl.) | ἄλγος[25] | Pains,[26] Sorrows[27] | Called by Hesiod the "tearful Algae" (Ἄλγεα δακρυόεντα).[28] Not notably personified elsewhere. |
Hysminai | Ὑσμῖναι (pl.) | ὑσμίνη[29] | Combats,[30] Fights,[31] Battles[32] | The Posthomerica of Quintus Smyrnaeus has an image of the Hysminai decorating Achilles's shield.[33] |
Machai | Μάχαi (pl.) | μάχη[34] | Battles,[35] Wars[36] | Not notably personified elsewhere |
Phonoi | Φόνοι (pl.) | φόνος[37] | Murders,[38] Slaughterings[39] | The Shield of Heracles, has an image of Phonos (singular) decorating Heracle's shield.[40] |
Androktasiai | Ἀνδροκτασίαι (pl.) | ἀνδροκτασία[41] | Manslaughters,[42] Manslayings,[43] Slayings of Men[44] | The Shield of Heracles, has an image of Androktasia (singular) decorating Heracle's shield.[45] |
Neikea | Νείκεά (pl.) | νεῖκος[46] | Quarrels | Not notably personified elsewhere. |
Pseudea | Ψεύδεά (pl.) | ψεῦδος[47] | Lies,[48] Falsehoods[49] | Not notably personified elsewhere. |
Logoi | Λόγοi (pl.) | λόγος[50] | Tales,[51] Stories,[52] Words[53] | Not notably personified elsewhere. |
Amphillogiai | Ἀμφιλλογίαι (pl.) | ἀμφιλογία[54] | Disputes,[55] Unclear Words[56] | Not notably personified elsewhere. |
Dysnomia | Δυσνομία | δυσνομία[57] | Lawlessness,[58] Bad Government,[59] Anarchy[60] | The Athenian statesman Solon contrasted Dysnomia with Eunomia, the personification of the ideal government:[61] |
Ate | Ἄτη | ἄτη[62] | Delusion,[63] Recklessness,[64] Folly,[65] Ruin[66] | She was banished from Olympus by Zeus for blinding him to Hera's trickery denying Heracles his birthright.[67] |
Horkos | Ὅρκος | ὄρκος[68] | Oath | The curse that is inflicted on any person who swears a false oath.[69] |
In Roman mythology
[edit]Religion in ancient Rome |
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Practices and beliefs |
Priesthoods |
Deities |
Related topics |
Discordia, the Roman counterpart of Eris, embodies similar attributes of strife and discord. While sharing the fundamental essence of her Greek counterpart, Discordia possesses distinct Roman characteristics and narratives. In Roman mythology, Discordia is often portrayed as the personification of chaos and strife, representing the disruptive forces that can unsettle order and harmony within society. She is typically associated with the concept of dissension and conflict, symbolizing the breakdown of social cohesion.[70]
Virgil presents Discordia as similar to the Greek Eris. Following Homer, she appears in the Aeneid together with Mars, Bellona, and the Furies.[71] She is most frequently depicted as the daughter of Nox and the sister of Mars, following Greek precedent;[72] though other sources present her as the sister of Nemesis and "the constant attendent of Mars".[73] Ennius describes her in his Annales as "a maiden in a military cloak, born with hellish body, of equal proportion with water and fire, air and heavy earth".[74]
In Roman mythology, Discordia is often intertwined with various tales of love and rivalry. While not traditionally depicted as having consorts or lovers in the same manner as some other Roman deities, her influence is evident in stories where conflicts arise due to jealousy, ambition, or betrayal. Discordia's presence exacerbates tensions and fuels the flames of discord, leading to dramatic consequences for mortal and divine alike. The most notable example of this simply follows the Greek story of the Judgement of Paris.[citation needed]
One notable aspect of Discordia's mythology is her role in the political and social sphere of ancient Rome. As a personification of discord, she was invoked during times of political unrest or upheaval, serving as a symbolic representation of the turmoil and division within society.[70] Her influence extended beyond individual conflicts, shaping the course of history and influencing the destiny of nations.[citation needed]
Despite her association with chaos and strife, Discordia was not always viewed in a negative light. In some interpretations, she served as a catalyst for change and transformation, challenging established norms and fostering innovation. While her disruptive influence could be destructive, it also paved the way for renewal and growth, highlighting the complex nature of her character within Roman mythology.[citation needed]
In Discordianism
[edit]The modern Discordian religion,[75] according to its book Principia Discordia, "began with a revelation […] from the Greek goddess Eris in the form of a chimpanzee."[76] Eris was adopted as the founding and patron deity of Discordianism in the early 1960s[77] by Gregory Hill and Kerry Wendell Thornley under the pen names of "Malaclypse the Younger" and "Omar Khayyam Ravenhurst".[76]
The Discordian view of Eris is considerably lighter in comparison to the rather malevolent Graeco-Roman view. In Discordianism she is depicted as a positive (albeit mischievous) force of chaotic creation. Principia Discordia states:
One day Mal-2 consulted his Pineal Gland and asked Eris if She really created all of those terrible things. She told him that She had always liked the Old Greeks, but that they cannot be trusted with historic matters. "They were," She added, "victims of indigestion, you know."
Suffice it to say that Eris is not hateful or malicious. But she is mischievous, and does get a little bitchy at times.[78]
The story of Eris being snubbed and indirectly starting the Trojan War is recorded in the Principia, and is referred to as the Original Snub.[79] The Principia Discordia states that her parents may be as described in Greek legend, or that she may be the daughter of Void. She is the Goddess of Disorder and Being, whereas her sister Aneris (called the equivalent of Harmonia by the Mythics of Harmonia) is the goddess of Order and Non-Being. Their brother is Spirituality.[80][81]
In Discordianism, Eris is looked upon as a foil to the preoccupation of Western philosophy in attempting find order in the chaos of reality, in prescribing order to be synonymous with truth. In Principia Discordia, this is called the Aneristic Illusion.[82] In this telling, Eris becomes something of a patron of chaotic creation:
I am chaos. I am the substance from which your artists and scientists build rhythms. I am the spirit with which your children and clowns laugh in happy anarchy. I am chaos. I am alive, and I tell you that you are free.[78]
Cultural influences
[edit]The classic fairy tale "Sleeping Beauty" references what appears to be Eris's role in the wedding of Peleus and Thetis. Like Eris, a malevolent fairy curses a princess after not being invited to the princess's christening.[83][84]
The concept of Eris as developed by the Principia Discordia is used and expanded upon in the 1975 science fiction work The Illuminatus! Trilogy by Robert Shea and Robert Anton Wilson (in which characters from Principia Discordia appear). In this work, Eris is a major character.[85][86]
Eris, the "Goddess of Discord and Chaos", is a recurring antagonist in the animated television series The Grim Adventures of Billy & Mandy, wherein she is depicted as a spoiled and wealthy woman that wields the "Apple of Discord".
Similarly, Eris, the malevolent "Goddess of Discord and Chaos", is the main antagonist in the DreamWorks 2003 animated movie Sinbad: Legend of the Seven Seas against Sinbad and his allies.
The dwarf planet Eris was named after this Greek goddess in 2006.[87]
In 2019, the New Zealand moth species Ichneutica eris was named in honour of Eris.[88]
See also
[edit]Notes
[edit]- ^ Hesiod (1914), pp. 225.
- ^ a b Homer (1924), pp. 4.400–446.
- ^ Ruoff, Henry Woldmar (1919). The Standard Dictionary of Facts: History, Language, Literature, Biography, Geography, Travel, Art, Government, Politics, Industry, Invention, Commerce, Science, Education, Natural History, Statistics and Miscellany. Frontier Press Bookstore.
- ^ R. S. P. Beekes (2009). Etymological Dictionary of Greek. Brill. p. 459.
- ^ Nonnus (1940), pp. 72, 73, 2.358–9.
- ^ Liberalis, Antoninus (1992). "Aedon or Nightingale". The Metamorphoses. Translated by Celoria, Francis (1 ed.). London: Routledge. p. 62. doi:10.4324/9781315812755. ISBN 9781315812755. S2CID 202527062. Retrieved 9 June 2023.
- ^ Gantz, pp. 4–5; Hesiod, Theogony 223–225.
- ^ Brown, s.v. Eris; Grimal, s.v. Eris; Homer, Iliad 4.440–441. Gantz, p. 9 cites this Iliad passage as an example of Eris being "just a personification of her name", while Nünlist, s.v. Eris, calls Eris being a sister of Ares, or a daughter of Nyx, "allegorical genealogy".
- ^ Hard, pp. 30–31.
- ^ Gantz, p. 10, which notes the possible exception of Ate.
- ^ Hesiod, Theogony 226–232.
- ^ LSJ s.v. πόνος.
- ^ Most, p. 21; Hard, p. 31
- ^ Gantz, p. 10.
- ^ Caldwell, p. 40 on 212–232. In ancient Greek the word ponos which meant 'hard work' could also mean 'hardship, 'suffering', 'distress' or 'trouble', see The Cambridge Greek Lexicon, s.v. πόνος 1, 3; compare LSJ, s.v. πόνος. For the ancient Greeks' negative associations regarding ponos, see Millett, s.v. labour; Cartledge, s.v. industry, Greek and Roman.
- ^ Hesiod, Theogony 226.
- ^ Thurmann, s.v. Ponos; Cicero, De Natura Deorum 3.44.
- ^ LSJ s.v. λήθη.
- ^ Most, p. 21; Gantz, p. 10; Caldwell, p. 40 on 212–232.
- ^ Hard, p. 31.
- ^ LSJ s.v. λιμός.
- ^ Hard, p. 31; Gantz, p. 10.
- ^ Most, p. 21.
- ^ Caldwell, p. 40 on 212–232.
- ^ LSJ s.v. ἄλγος.
- ^ Most, p. 21; Gantz, p. 10; Caldwell, p. 40 on 212–232.
- ^ Hard, p. 31.
- ^ Hesiod, Theogony 227.
- ^ LSJ s.v. ὑσμίνη.
- ^ Most, p. 21; Gantz, p. 10.
- ^ Hard, p. 31.
- ^ Caldwell, p. 40 on 212–232.
- ^ Quintus Smyrnaeus, Posthomerica 5.36.
- ^ LSJ s.v. μάχη.
- ^ Most, p. 21; Gantz, p. 10; Hard, p. 31.
- ^ Caldwell, p. 40 on 212–232.
- ^ LSJ s.v. φόνος.
- ^ Most, p. 21; Hard, p. 31; Caldwell, p. 42 on 212–232.
- ^ Gantz, p. 10.
- ^ Hesiod, Shield of Heracles 155.
- ^ LSJ s.v. ἀνδροκτασία.
- ^ Caldwell, p. 42 on 212–232
- ^ Hard, p. 31.
- ^ Gantz, p. 10
- ^ Hesiod, Shield of Heracles 155.
- ^ LSJ s.v. νεῖκος.
- ^ LSJ s.v. ψεῦδος.
- ^ Most, p. 21; Hard, p. 31; Caldwell, p. 42 on 212–232.
- ^ Gantz, p. 10.
- ^ LSJ s.v. λόγος.
- ^ Most, p. 21.
- ^ Caldwell, p. 42 on 212–232.
- ^ Gantz, p. 10.
- ^ LSJ s.v. ἀμφιλογία.
- ^ Most, p. 21; Caldwell, p. 42 on 212–232.
- ^ Gantz, p. 10.
- ^ LSJ s.v. δυσνομία.
- ^ Most, p. 21; Hard, p. 31.
- ^ Gantz, p. 10.
- ^ Caldwell, p. 42 on 212–232.
- ^ Siewert, s.v. Nomos.
- ^ LSJ s.v. ἄτη.
- ^ Hard, p. 31.
- ^ Most, p. 21.
- ^ Gantz, p. 10.
- ^ Caldwell, p. 42 on 212–232.
- ^ Hard, p. 31.
- ^ LSJ s.v. ὄρκος.
- ^ Hard, p. 31.
- ^ a b Neil W. Bernstein in Silius Italicus (2022), p. 181: "[...] the catalog of deities commences with Discordia, the personification of civil war. By giving her pride of place, Silius draws a strong thematic association between Cannae and Roman civil conflict."
- ^ Smith, William, ed. (1880). Earinus-Nyx. J. Murray. p. 30.
- ^ Jolly, S. (1866). A Vocabulary of Egyptian, Grecian, and other Mythologies. Simpkin, Marshall, and Company. p. 1.
- ^ Bechtel, J. H. (1905). A Dictionary of Mythology. Penn Publishing Company. pp. [https://books.google.com/books?id=Tbk9AAAAYAAJ&q=Discordia 73–4.
- ^ Gildenhard, I. (2012). Virgil, Aeneid, 4.1-299: Latin Text, Study Questions, Commentary and Interpretative Essays. Open Book Publishers. p. 173, n. 208.
- ^ Robertson (2016), p. 201.
- ^ a b Mäkelä & Petsche (2017).
- ^ Wilson (1992), p. 65.
- ^ a b Principia Discordia (1980), p. [page needed].
- ^ Robertson (2012), p. 424.
- ^ Principia Discordia (1980), p. 57.
- ^ Cusack (2016), p. 32.
- ^ Principia Discordia (1980), p. 49.
- ^ H. J. Rose (2006). A Handbook of Greek Mythology, Including Its Extension to Rome. Kessinger Publishing. ISBN 978-1-4286-4307-9.
- ^ Maria Tatar, ed. (2002). The Annotated Classic Fairy Tales. W. W. Norton & Company. ISBN 978-0-393-05163-6. Retrieved 2007-11-06.
- ^ Elliot, Jeffrey. "Robert Anton Wilson: Searching For Cosmic Intelligence". Archived from the original on June 14, 2006. Retrieved 21 February 2006. Interview discussing novel.
- ^ Cusack (2016).
- ^ Blue, Jennifer (September 14, 2006). "2003 UB 313 named Eris". USGS Astrogeology Research Program. Archived from the original on October 18, 2006. Retrieved January 3, 2007.
- ^ Hoare, Robert J. B. (9 December 2019). "Noctuinae (Insecta: Lepidoptera: Noctuidae) part 2: Nivetica, Ichneutica" (PDF). Fauna of New Zealand. 80. Illustrator: Birgit E. Rhode: 1–455. doi:10.7931/J2/FNZ.80. ISSN 0111-5383. Wikidata Q94481265. Archived from the original (PDF) on 18 April 2021.
Works cited
[edit]- Brown, Andrew, s.v. Eris, published online OCD-DATE, in the Oxford Classical Dictionary, edited by Tim Whitmarsh, digital ed, New York, Oxford University Press. ISBN 978-0-19-938113-5.
- Caldwell, Richard (1987). Hesiod's Theogony. Focus Publishing/R. Pullins Company. ISBN 978-0-941051-00-2.
- The Cambridge Greek Lexicon, edited by J. Diggle et al, Cambridge University Press, 2021 ISBN 978-0-521-82680-8.
- Cusack, Carole M. (2016). Invented Religions: Imagination, Fiction and Faith. Taylor & Francis. ISBN 978-1-317-11325-6.
- Cartledge, Paul, s.v. industry, Greek and Roman, published online 07 March 2016, in the Oxford Classical Dictionary, edited by Tim Whitmarsh, digital ed, New York, Oxford University Press. ISBN 978-0-19-938113-5.
- Cicero, Marcus Tullius, De Natura Deorum in Cicero: On the Nature of the Gods. Academics, translated by H. Rackham, Loeb Classical Library No. 268, Cambridge, Massachusetts, Harvard University Press, first published 1933, revised 1951. ISBN 978-0-674-99296-2. Online version at Harvard University Press. Internet Archive.
- Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996. Two volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-3 (Vol. 2).
- Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. ISBN 978-0-631-20102-1. Internet Archive.
- Hard, Robin (2004), The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, ISBN 9780415186360. Google Books.
- Hesiod (1914). "Theogony". The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White. Cambridge, Massachusetts / London: Harvard University Press /William Heinemann Ltd. – via Perseus Digital Library.
- Homer (1924). The Iliad with an English Translation by A.T. Murray, Ph.D. in two volumes. Cambridge, Massachusetts / London: Harvard University Press / William Heinemann, Ltd. – via Perseus Digital Library.
- Liddell, Henry George, Robert Scott, A Greek-English Lexicon, revised and augmented throughout by Sir Henry Stuart Jones with the assistance of Roderick McKenzie, Clarendon Press Oxford, 1940. Online version at the Perseus Digital Library.
- Mäkelä, Essi; Petsche, Johanna J. M. (2017). "Serious Parody: Discordianism as liquid religion". In Cusack, Carole M.; Sutcliffe, Steven J. (eds.). The Problem of Invented Religions. Taylor & Francis. ISBN 978-1-317-37335-3.
- Malaclypse The Younger; Ravenhurst, Omar Khayyam (1980). Principia Discordia, Or, How I Found Goddess and what I Did to Her when I Found Her: The Magnum Opiate of Malaclypse, the Younger, Wherein is Explained Absolutely Everything Worth Knowing about Absolutely Anything. Loompanics Unlimited. ISBN 1-55950-040-9.
- Millett, Paul C., s.v. labour, published online 30 July 2015, in the Oxford Classical Dictionary, edited by Tim Whitmarsh, digital ed, New York, Oxford University Press. ISBN 978-0-19-938113-5.
- Most, G.W., Hesiod, Theogony, Works and Days, Testimonia, Edited and translated by Glenn W. Most, Loeb Classical Library No. 57, Cambridge, Massachusetts, Harvard University Press, 2018. ISBN 978-0-674-99720-2. Online version at Harvard University Press.
- Nonnus (1940). "I: Books 1–15". Dionysiaca. Loeb Classical Library. Vol. 344. Translated by W. H. D. Rouse. Cambridge, Massachusetts, Harvard University Press. ISBN 978-0-674-99379-2 – via Internet Archive.
{{cite book}}
: CS1 maint: location missing publisher (link) - Nünlist, Rene, s.v. Eris, in Brill’s New Pauly Online, Antiquity volumes edited by: Hubert Cancik and, Helmuth Schneider, English Edition by: Christine F. Salazar, Classical Tradition volumes edited by: Manfred Landfester, English Edition by: Francis G. Gentry, published online: 2006.
- Parada, Carlos (1993). Genealogical Guide to Greek Mythology. Jonsered: Paul Åströms Förlag. ISBN 978-91-7081-062-6.
- Quintus Smyrnaeus, Posthomerica, edited and translated by Neil Hopkinson, Loeb Classical Library No. 19, Cambridge, Massachusetts, Harvard University Press, 2018. ISBN 978-0-674-99716-5. Online version at Harvard University Press.
- Robertson, David G. (2012). "Making the Donkey Visible: Discordianism in the Works of Robert Anton Wilson". In Cusack, Carole M.; Norman, Alex (eds.). Handbook of New Religions and Cultural Production. Brill. pp. 421–444. ISBN 978-90-04-22187-1.
- Robertson, David G. (2016). "SubGenius vs The Conspiracy: Playfulness and sincerity in invented religions". In Cusack, Carole M.; Kosnáč, Pavol (eds.). Fiction, Invention and Hyper-reality: From Popular Culture to Religion. Taylor & Francis. ISBN 978-1-317-13549-4.
- Siewert, Peter, s.v. Nomos, in Brill’s New Pauly Online, Antiquity volumes edited by: Hubert Cancik and, Helmuth Schneider, English Edition by: Christine F. Salazar, Classical Tradition volumes edited by: Manfred Landfester, English Edition by: Francis G. Gentry, published online: 2006.
- Silius Italicus, Tiberius Catius (2022). Silius Italicus: Punica, Book 9: Edited with Introduction, Translation, and Commentary. Translated by Neil W. Bernstein. Oxford University Press. ISBN 978-0-19-883816-6.
- Thurmann, Stephanie, s.v. Ponos, in Brill’s New Pauly Online, Antiquity volumes edited by: Hubert Cancik and, Helmuth Schneider, English Edition by: Christine F. Salazar, Classical Tradition volumes edited by: Manfred Landfester, English Edition by: Francis G. Gentry, published online: 2006.
- Wilson, Robert Anton (1992). Cosmic Trigger I: Final Secret of the Illuminati. Scottsdale, AZ: New Falcon Publications. ISBN 978-1-56184-003-8.
Further reading
[edit]- Fantham, E. (2011). Roman Readings: Roman Response to Greek Literature from Plautus to Statius and Quintilian. De Gruyter. ISBN 978-3-11-022933-2. Discordia in Ovid and Virgil.
- Hardie, Philip Russell (2021). "Unity and Disunity in Paulinus of Nola Poem". In Michalopoulos, Andreas N.; et al. (eds.). The Rhetoric of Unity and Division in Ancient Literature. De Gruyter. pp. 414–424. ISBN 978-3-11-061116-8.
- Hardie, Philip Russell (2023). Selected Papers on Ancient Literature and Its Reception. De Gruyter. ISBN 978-3-11-079895-1. Discusses Discordia in Virgil.
- Jakubowicz, Karina; Dickins, Robert, eds. (2021). Heresy and Borders in the Twentieth Century. Taylor & Francis. ISBN 978-1-000-35916-9.
- Nelis, Damien P.; Farrell, Joseph, eds. (2013). Augustan Poetry and the Roman Republic. OUP Oxford. pp. 67, 84–5. ISBN 978-0-19-958722-3.
- Rathbone, S. (2017). "Anarchist literature and the development of anarchist counter-archaeologies". World Archaeology. 49 (3): 291–305. doi:10.1080/00438243.2017.1333921.
External links
[edit]Media related to Eris (mythology) at Wikimedia Commons
- Eris (mythology)
- Deeds of Ares
- Chaos goddesses
- Children of Hera
- Children of Zeus
- Deities in the Iliad
- Discordianism
- Eris (dwarf planet)
- Greek goddesses
- Greek trickster deities
- Greek war deities
- New religious movement deities
- Personifications in Greek mythology
- Trickster goddesses
- War goddesses
- Women of Ares
- Children of Nyx