Eris (mythology)

{{Infobox deity

| type = Greek

| name = Eris

| image = Eris Antikensammlung Berlin F1775.jpg

| caption = Winged Eris on an Attic black-figure cup, –540 BC, Antikensammlung BerlinBerlin Antikensammlung F 1775.

| god_of = Goddess of strife and discord

| parents = Nyx

| children = Ponos, Lethe, Limos, Algea, Hysminai, Machai, Phonoi, Androktasiai, Neikea, Pseudea, Logoi, Amphilogiai, Dysnomia, Ate, Horkos

| Roman_equivalent = Discordia

}}

In Greek mythology, Eris () is the goddess and personification of strife and discord, particularly in war, and in the Iliad (where she is the "sister" of Ares the god of war). According to Hesiod she was the daughter of primordial Nyx (Night), and the mother of a long list of undesirable personified abstractions, such as Ponos (Toil), Limos (Famine), Algea (Pains) and Ate (Delusion). Eris initiated a quarrel between Hera, Athena and Aphrodite, which led to the Judgement of Paris and ultimately the Trojan War. Eris's Roman equivalent is Discordia. According to Hesiod, there was another Eris, separate and distinct from Eris the daughter of Nyx, who was beneficial to men.Brown, s.v. Eris; Nünlist, s.v. Eris; Grimal, s.v. Eris; Tripp, s.v. Eris; Smith, s.v. Eris.

Etymology

The name derives from the noun eris, with stem erid-, which means "strife, discord" and is of uncertain etymology; connections with the verb "to raise, stir, excite" and the proper name have been suggested. R. S. P. Beekes sees no strong evidence for this relation and excludes the derivation from "to prop, to support" due to the name's original ι- stem. Watkins suggested origin from a Proto-Indo-European root ere- meaning "to separate, to adjoin". The name gave several derivatives in Ancient Greek, including "to fight" and "object of a quarrel".

Family

In Homer's Iliad, Eris is described as the "sister and comrade" of Ares,Homer, Iliad 4.440–441. though according to Geoffrey Kirk she is "not fully personified" here, and this genealogy is a "purely ad hoc description".Kirk, pp. 380–381. On the use of () and () alongside one another in this passage, see Coray, Krieter-Spiro, and Visser, pp. 197–198, and on the textual difficulties with this and adjacent passages, see Kirk, pp. 381–382. Nünlist, s.v. Eris, characterises this genealogy as "allegorical", and Gantz, p. 9 cites the passage as an example of Eris being "just a personification of her name". Some scholars interpret this passage as indicating she is the daughter of Zeus and Hera, Ares' parents.Bell, p. 188; Parada, s.v. Eris. However, according to Hesiod's Theogony, Eris is the daughter of Nyx (Night), being among the many children Nyx produced without a partner. These siblings of Eris include personifications—like Eris—of several "loathsome" (στυγερός [stugerós]) things, such as Moros ("Doom"), Thanatos ("Death"), the Moirai ("Fates"), Nemesis ("Indignation"), Apate ("Deceit"), and Geras ("Old Age").Gantz, pp. 4–5; Hesiod, Theogony 223–225.

Like her mother Nyx, Hesiod has Eris as the mother—with no father mentioned—of many children (the only child of Nyx with offspring) who are also personifications representing various misfortunes and harmful things which, in Eris' case, might be thought to result from discord and strife.Hard, pp. 30–31; Gantz, p. 5; Hesiod, Theogony 226–232. All of Eris' children are little more than allegorizations of the meanings of their names, with virtually no other identity.Gantz, p. 10, which notes the possible exception of Ate. The following table lists the children of Eris, as given by Hesiod:Hesiod, Theogony 226–232.

{| class="wikitable mw-collapsible mw-collapsed" style="text-align:left"

|+ class="nowrap" | Children

! rowspan=2 | Name

! colspan=2 | Ancient Greek

! rowspan=2 | Common translations

! rowspan=2 | Remarks

! prop. n.

! com. n. sg.

| Ponos || Πόνος || πόνοςLSJ s.v. πόνος. || Toil,Most 2018a, p. 21; Hard, p. 31 Labor,Gantz, p. 10. HardshipCaldwell, 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. || Called by Hesiod "painful Ponos" (Πόνον ἀλγινόεντα).Hesiod, Theogony 226. Cicero has the equivalent personification of the Latin word labor as the offspring of Erebus and Night (Erebo et Nocte).Thurmann, s.v. Ponos; Cicero, De Natura Deorum 3.44.

| Lethe || Λήθη || λήθηLSJ s.v. λήθη. || Forgetfulness,Most 2018a, p. 21; Gantz, p. 10; Caldwell, p. 40 on 212–232. OblivionHard, p. 31. || Associated with Lethe, the river of oblivion in the Underworld.

| Limos || Λιμός ||λιμόςLSJ s.v. λιμός. || Famine,Hard, p. 31; Gantz, p. 10. Hunger,Most 2018a, p. 21. StarvationCaldwell, p. 40 on 212–232. || Of uncertain sex; held in special regard at Sparta; the equivalent of the Roman Fames.

| Algea || Ἄλγεα (pl.) ||ἄλγοςLSJ s.v. ἄλγος.|| Pains,Most 2018a, p. 21; Gantz, p. 10; Caldwell, p. 40 on 212–232. SorrowsHard, p. 31. || Called by Hesiod the "tearful Algae" (Ἄλγεα δακρυόεντα).Hesiod, Theogony 227. Not notably personified elsewhere.

| Hysminai || Ὑσμῖναι (pl.) ||ὑσμίνηLSJ s.v. ὑσμίνη. || Combats,Most 2018a, p. 21; Gantz, p. 10. Fights,Hard, p. 31. BattlesCaldwell, p. 40 on 212–232. || The Posthomerica of Quintus Smyrnaeus has an image of the Hysminai decorating Achilles's shield.Quintus Smyrnaeus, Posthomerica 5.36.

| Machai || Μάχαi (pl.) || μάχηLSJ s.v. μάχη. || Battles,Most 2018a, p. 21; Gantz, p. 10; Hard, p. 31. WarsCaldwell, p. 40 on 212–232. || Not notably personified elsewhere

| Phonoi || Φόνοι (pl.) ||φόνοςLSJ s.v. φόνος. || Murders,Most 2018a, p. 21; Hard, p. 31; Caldwell, p. 42 on 212–232. SlaughteringsGantz, p. 10. || The Shield of Heracles, has an image of Phonos (singular) decorating Heracle's shield.Hesiod, Shield of Heracles 155.

| Androktasiai || Ἀνδροκτασίαι (pl.) || ἀνδροκτασίαLSJ s.v. ἀνδροκτασία. || Manslaughters,Caldwell, p. 42 on 212–232 Manslayings,Hard, p. 31. Slayings of MenGantz, p. 10 || The Shield of Heracles, has an image of Androktasia (singular) decorating Heracle's shield.Hesiod, Shield of Heracles 155.

| Neikea || Νείκεά (pl.) || νεῖκοςLSJ s.v. νεῖκος. || Quarrels || Not notably personified elsewhere.

| Pseudea || Ψεύδεά (pl.) || ψεῦδοςLSJ s.v. ψεῦδος. || Lies,Most 2018a, p. 21; Hard, p. 31; Caldwell, p. 42 on 212–232. FalsehoodsGantz, p. 10. || Not notably personified elsewhere.

| Logoi || Λόγοi (pl.) || λόγοςLSJ s.v. λόγος. || Tales,Most 2018a, p. 21. Stories,Caldwell, p. 42 on 212–232. WordsGantz, p. 10. || Not notably personified elsewhere.

| Amphillogiai || Ἀμφιλλογίαι (pl.) || ἀμφιλογίαLSJ s.v. ἀμφιλογία. || Disputes,Most 2018a, p. 21; Caldwell, p. 42 on 212–232. Unclear WordsGantz, p. 10. || Not notably personified elsewhere.

| Dysnomia || Δυσνομία || δυσνομίαLSJ s.v. δυσνομία. || Lawlessness,Most 2018a, p. 21; Hard, p. 31. Bad Government,Gantz, p. 10. AnarchyCaldwell, p. 42 on 212–232. || The Athenian statesman Solon contrasted Dysnomia with Eunomia, the personification of the ideal government:Siewert, s.v. Nomos.

| Ate || Ἄτη || ἄτηLSJ s.v. ἄτη.|| Delusion,Hard, p. 31. Recklessness,Most 2018a, p. 21. Folly,Gantz, p. 10. RuinCaldwell, p. 42 on 212–232. || She was banished from Olympus by Zeus for blinding him to Hera's trickery denying Heracles his birthright.Hard, p. 31.

| Horkos || Ὅρκος || ὅρκοςLSJ s.v. ὄρκος. || Oath || The curse that is inflicted on any person who swears a false oath.Hard, p. 31.

Judgement of Paris

thumb|right|El Juicio de Paris by Enrique Simonet, 1904

Eris plays a crucial role in one important myth. She was the initiator of the quarrel between the three Greek goddesses, Hera, Athena, and Aphrodite, resolved by the Judgement of Paris, which led to Paris' abduction of Helen of Troy and the outbreak of the Trojan War.Hard, p. 30; Gantz, p. 9. As the story came to be told, all the gods were invited to the wedding of Peleus and Thetis except Eris. She came anyway, but was refused admission. In anger, she threw a golden apple among the wedding guests inscribed with "For the fairest", which the three goddesses each claimed.Tripp, s.v. Eris.

Homer alludes to the Judgement of Paris, but with no mention of Eris.Gantz, p. 9; Homer, Iliad, 24.27—30. An account of the story was told in the Cypria, one of the poems in the Epic Cycle, which told the entire story of the Trojan War. The Cypria, which is the first poem in the Cycle, describes events preceding those that occur in the Iliad, the second poem in the Cycle. According to a prose summary of the now lost Cypria, Eris, acting according to the plans of Zeus and Themis to bring about the Trojan War, instigates a nekios ('feud') between the three goddesses over "beauty" (presumably over who of the three was the most beautiful), while they were attending the wedding feast of Peleus and Thetis (who would become the parents of Achilles). To settle the dispute, Zeus orders the three goddesses to go to Mount Ida to be judged by Paris. Paris, having been offered Helen by Aphrodite in return for Paris choosing her, does so.Gantz, p. 9; Proclus, Chrestomathy Cypria 1. According to Cypria fr. 1 West (compare with Euripides, Orestes 1639–42, Helen 36–41) Zeus' reason for wanting the war was overpopulation, see Reeves 1966.

The fifth-century BC playwright Euripides describes the Judgement of Paris several times with no mention of either Eris or an apple.Euripides, Andromache 274–292, Helen 23–30, Iphigenia in Aulis 1300–1308, The Trojan Women 924–931. So also Isocrates, Helen 10.41. Later accounts include details, such as the golden Apple of Discord, which may or may not have come from the Cypria. According to the Fabulae of Hyginus, composed somewhere between the first century BC and the late second century AD, all the gods had been invited to the wedding except Eris. Nevertheless, she came to the wedding feast, and when refused entrance, she threw an apple through the doorway, saying that it was for the "fairest", which started the quarrel.Gantz, p. 9; Hyginus, Fabulae 92; compare with Apollodorus, E.3.2. The satirist Lucian (fl. 2nd century AD) tells us that Eris's apple was "solid gold" and that it was inscribed: "For the queen of Beauty" ().McCartney, p. 70; Lucian, Dialogues of the Sea-Gods 7 (5); compare Lucian, The Judgement of the Goddesses (Dialogues of the Gods 20) 1; Tzetzes, Chiliades, 5.31 (Story 24), On Lycophron 93; First Vatican Mythographer, 205 (Pepin, p. 89); Second Vatican Mythographer, 249 (Pepin, p. 197).

Strife in war

Eris personifies strife, particularly the strife associated with war.Nünlist, s.v. Eris. In Homer's Iliad, Eris is described as being depicted on both Athena's battle aegis, and Achilles' shield, where she appears alongside other war-related personifications: Phobos ("Rout"), Alke ("Valor"), and Ioke ("Assault"), on the aegis, and Kydoimos ("Tumult"), and Ker ("Fate"), on the shield.Nünlist, s.v. Eris; Homer, Iliad 5.740 (aegis), 18.535 (shield). Similarly, the Hesiodic Shield of Heracles has Eris depicted on Heracles' shield, also with Phobos, Kydoimos and Ker, as well as other war-related personifications: Proioxis ("Pursuit"), Palioxis ("Rally"), Homados ("Tumult "), Phonos ("Murder"), and Androktasia ("Slaughter").Hesiod, Shield of Heracles 154–156. Here Eris is described as flying over the head of Phobos ("Fear"):

Eris also appears in several battle scenes in the Iliad.Brown, s.v. Eris; e.g. Homer, Iliad 4.439–445, 5.517–518, 11.3–14, 11.73—74, 18.535, 20.47—48. For a discussion of the use of the word eris in the Iliad, see Nagler 1988. However, unlike Apollo, Athena and several other of the Olympians, Eris does not participate in active combat, nor take sides in the war.Leaf, on Iliad 440. Her role in the Iliad is that of "the rouser of armies",Homer, Iliad 20.47—48: "But when the Olympians had come into the midst of the throng of men, then up leapt mighty Strife, the rouser of armies". urging both armies to fight each other. In Book 4, she is one of the divinities (along with Ares, Athena, Deimos ("Terror"), and Phobos ("Rout") urging the armies to battle, with head lowered at first, but soon raised up to the heavens:According to Leaf, on 440, in this passage (and elsewhere), Eris "must not be regarded as siding with either party, but as arousing alike τοὺς μέν and τοὺς δέ", nor as being a combatant.

She also appears in this "rouser of armies" role in Book 5,Homer, Iliad 5.517–518. and again in Book 11, where Zeus sends Eris to rouse the Greek army by shouting:Hard, p. 30.

Her lust for bloodshed is insatiable. Later in Book 11, she is the last of the gods to leave the battlefield, rejoicing as she watches the fighting she has roused.Homer, Iliad 11.73—74. While in Book 5, she is described as raging unceasingly.Homer, Iliad 5.517–518.

Hesiod also associates Eris with war. In his Works and Days, he says that she "fosters evil war and conflict".Hesiod, Works and Days 14–16. And in his Theogony, has the Hysminai (Battles) and the Machai (Wars) as her children.West 1966, p. 231 on 228; Hesiod, Theogony 228.

Another Eris

In addition to the Eris who was the daughter of Nyx (Night), Hesiod, in his Works and Days, mentions another Eris. He contrasts the two: the former being "blameworthy" who "fosters evil war and conflict", the latter worthy of "praise", have been created by Zeus to foster beneficial competition: Lecznar, p. 454.

Other mentions

Antoninus Liberalis, in his Metamorphoses, involves Eris in the story of Polytechnus and Aëdon, who claimed to love each other more than Hera and Zeus. This angered Hera, so she sent Eris to wreak discord upon them.Antoninus Liberalis, Metamorphoses 11. Eris is mentioned many times in Quintus Smyrnaeus' Posthomerica, which covers the period between the end of the Iliad and the beginning of his Odyssey.Hopkinson, pp. vii–ix. Just as in the Iliad, the Posthomerica Eris is the instigator of conflict,Quintus Smyrnaeus, Posthomerica 1.159, 1.180, 5.31, 6.359, 8.68, 8.186, 9.147, 10.53, 11.8. does not take sides,Quintus Smyrnaeus, Posthomerica, 2.460, 6.359. shouts,Quintus Smyrnaeus, Posthomerica, 6.359, 8.326, 9.147. and delights in the carnage of battle.Quintus Smyrnaeus, Posthomerica 2.460, 9.324. Eris is also mentioned in the Dionysiaca of Nonnus. At the start of the epic confrontation between Zeus and Typhon, Nonnus has Nike (Victory) lead Zeus into battle, and Eris lead Typhon, and in another passage has Eris, with the war-goddess Enyo, bring "Tumult" to both sides of a battle.Nonnus, Dionysiaca 2.358–359, 5.41–42.

Iconography

There are few certain representations of Eris in art. Giroux, p. 849. Her earliest appearances (mid-sixth-century BC) are found on the Chest of Cypselus and in the tondo of a black-figure cup (Berlin F1775).Gantz, p. 9. The geographer Pausanias describes seeing Eris depicted on the Chest, as a "most repulsive" [aischistê] woman standing between Ajax and Hector fighting.Gantz, p. 9; Giroux, p. 847 (Eris 3); Pausanias, 5.19.2. On the cup she is depicted as a normal woman in appearance apart from having wings and winged-sandals.Gantz, p. 9; Giroux, p. 847 (Eris 1); Beazley Archive 207; LIMC III-2, p. 608 (Eris 1); Digital LIMC 33843.

From the later part of fifth-century BC, the upper section of a red-figure calyx krater depicts Eris with Themis facing each other, apparently in animated discussion, while the lower section depicts the Judgement of Paris, confirming Eris' role in the events as told in the Cypria.Gantz, p. 9; Giroux, p. 848 (Eris 7); Beazley Archive 215695; Perseus St. Petersburg St. 1807 (Vase); Digital LIMC 471; LIMC III-2, p. 608 (Eris 7).

Gallery

File:Golden Apple of Discord by Jacob Jordaens.jpg|Golden apple of discord by Jakob Jordaens, 1633

File:The Wedding of Peleus and Thetis Miniature in Jean Miélot's adaptation of Christine de Pisan, L'Epître d'Othéa , ca. 1460.gif|Manuscript illustration of Eris at the wedding of Peleus and Thetis from Jean Miélot's L'Epître d'Othéa

File:Mengs, Urteil des Paris.jpg|Das Urteil des Paris by Anton Raphael Mengs,

</gallery>

Cultural influences

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.

Eris is the principal figure of worship in the modern Discordian religion invented as an "absurdist joke" in 1957 by two school friends Gregory Hill and Kerry Wendell Thornley. As mythologized in the religion's satirical text Principia Discordia, written by Hill with Thornely and others, Eris (apparently) spoke to Hill and Thornley in an all-night bowling alley, in the form of a chimpanzee.Mäkelä & Petsche, "Abstract"; Robertson, pp. 421–424; Cusack, pp. 28–30.

The dwarf planet Eris was named after this Greek goddess in 2006.<ref>{{cite web

|last = Blue

|first = Jennifer

|title = 2003 UB 313 named Eris

|date = September 14, 2006

|work = USGS Astrogeology Research Program

|url = https://astrogeology.usgs.gov/HotTopics/index.php?/archives/211-2003-UB313-named-Eris.html

|access-date = January 3, 2007

|archive-url = https://web.archive.org/web/20061018120634/http://astrogeology.usgs.gov/HotTopics/index.php?%2Farchives%2F211-2003-UB313-named-Eris.html

|archive-date = October 18, 2006

}}</ref>

In 2019, the New Zealand moth species Ichneutica eris was named in honour of Eris.

Notes

References

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