Talk:Aphrodite

message: I have detected some NSFW content. Should I delete them, or leave it?
Lomrjyo (talk) 00:52, 13 February 2018 (UTC)
replies: text: You are clearly new here. Per WP:UNCENSORED, the images can and should be kept. They are absolutely vital for a complete understanding of Aphrodite and to remove them would severely diminish the encyclopedic usefulness of the article. In any case, classical paintings and sculptures by renowned artists are hardly what a person would typically call pornography. In any case, the images used in this article are certainly nowhere close to being the most obscene images we have in our articles; the articles vulva and human penis both have up-close photographs of their respective genitalia used as their main images. --Katolophyromai (talk) 01:07, 13 February 2018 (UTC)
thread_title:  NSFW Content 

message: I found a couple of discrepancies on Aphrodite's parentage and epithets.
1. Aphrodite was the daughter of Zeus and Dione according to Pseudo-Apollodorus (Bibliotheca, 1.3.1). Homer (Iliad, book V, line 370) does not specifically mention Zeus as the father. The link should be corrected.
2. The article says that Aphrodite "was also known as Cytherea (Lady of Cythera) and Cypris (Lady of Cyprus)". I don't know where "Cypris" is coming from. I suspect it comes from Homer (Iliad, book V, line 330) which is where I see the first reference to Aphrodite with such name in the Iliad.
Hesiod (Theogony, lines 196-199) says that Gods and men call her Aphrodite (foam-arisen), Cytherea (“because she reached Cythera”) as well as Cyprogeneses (“because she was born in billowy Cyprus”). This source and the additional epithet should be added to the article.
ICE77 (talk) 21:14, 8 April 2018 (UTC)
replies: text: Please read my response to your comment above. The Iliad does identify Zeus as Aphrodite's father in Book Twenty, line 105. The passage from Pseudo-Apollodorus that you keep referring to is relying on the Iliad. --Katolophyromai (talk) 21:28, 8 April 2018 (UTC)
thread_title:  Discrepancies (parentage and epithets) 

message: "She was also the patron goddess of prostitutes, an association which led early scholars to propose the concept of "sacred prostitution", an idea which is now generally seen as erroneous."
No source given, wikipedia article about "sacred prostitution" seems to indicate that scholars still agree that sacred prostitution was a real practice... does this sentence indicate that the link between the cult of Aphrodite and sacred prostitution was erroneous, or that the general historical practice of sacred prostitution did not exist? Also, citation needed.   — Preceding unsigned comment added by 216.19.187.217 (talk) 17:09, 21 June 2018 (UTC)
replies: text: Per the usual interpretation of WP:CITELEAD implemented in recent Featured Articles, the lead is supposed to be an uncited summary of the rest of the article. All statements in the lead are supported by more in-depth passages in the body of the article itself, which are supported by reliable sources. The statement you are describing is, in fact, cited, but the citations are in the main paragraph about sacred prostitution, which is the last paragraph of the subsection "Classical period" under "Worship." The article about sacred prostitution is outdated and needs to be updated. A large number of popular sources still, unfortunately, lend credence to the sacred prostitution myth, but the only evidence to support it is a single, ambiguous skolion by Pindar, which most scholars now believe to have been egregiously misinterpreted. --Katolophyromai (talk) 19:59, 21 June 2018 (UTC)
replies: text: There is only one sentence at sacred prostitution that's relevant both to Aphrodite and to Greece, but there is a bit more at prostitution in ancient Greece, where Pindar is cited and Strabo is quoted at length (see also the talk page). There is other evidence about ancient sacred prostitution generally, at various places from Mesopotamia in the east to Sicily in the west. I guess a question here at Aphrodite is whether the relevance to Aphrodite of apparent sacred prostitution at Corinth, given the limited evidence, is sufficient to justify mentioning sacred prostitution in the lead. On the other hand, there's lots of evidence for the other half of the lead sentence, that Aphrodite was a patron goddess for prostitutes. Andrew Dalby 10:08, 22 June 2018 (UTC)
replies: text: It is a current attempt of certain Cypriot "historians" to change the status of their Goddess to one that conforms more to the current social "norms". Unfortunately for them, there are tens if not hundreds of peer-reviewed articles providing evidence for sexual prostitution as being part of Aphrodite worshiping; and there are none that provide evidence for the contrary. As a researcher on the cult of Aphrodite I could provide many citations but I see there are already many on this wikipedia page. Thus that sentence in the intro seems greatly out of place. I can't edit it out but I hope someone else does.  — Preceding unsigned comment added by 194.207.112.64 (talk) 16:20, 15 April 2019 (UTC)
thread_title:  Intro: un-cited statements contradicted by linked wikipedia entry 

message: I'm concerned that some of the additions about Aphrodite and homosexuality represent original research and are improperly sourced to articles that don't support them. For instance:
According to the Symposium, Aphrodite Ourania is the inspiration of male homosexual desire, specifically the ephebic eros. Aphrodite Pandemos, by contrast, is the younger of the two goddesses: the common Aphrodite, born from the union of Zeus and Dione, and the inspiration of heterosexual desire, the "lesser" of the two loves.Plato, Symposium 181a-d.Richard L. Hunter, Plato's Symposium, Oxford University Press: 2004, p. 44
This claim is sourced to Plato's Symposium itself and to Richard Hunter's book on the Symposium. When I checked Hunter, he says nothing of the sort.
Similiarly, this section, recently added:
Aphrodite and gods in her retinue, such as the Erotes: Eros, Himeros and Pothos are sometimes considered patrons of homosexual love between males.Conner & Sparks (1998), p. 133 In the poetry of Sappho, Aphrodite is identified as the patron of lesbians. 
The first claim is sourced to Cassell's Encyclopedia of Queer Myth, which, again, says nothing of the sort - the same reference is then used to say that Aphrodite is the patron of Lesbians, and again, it is not in the citation given. The only properly sourced claim here seems to be about Eros, not Aphrodite.
Unless an actual reliable source can be found saying "Aphrodite is the patron of Lesbains" (which assuredly does not exist), we need to remove these additions.--Ermenrich (talk) 13:22, 28 March 2019 (UTC)
replies: text: The latter addition was copypasted across from LGBT themes in mythology, so that page would have to be corrected as well.  —VeryRarelyStable (talk) 23:28, 28 March 2019 (UTC)
thread_title:  The additions on Aphrodite and Homosexuality 

message: Under the "Birth" section, after this sentence:
> Aphrodite is usually said to have been born near her chief center of worship, Paphos, on the island of Cyprus, which is why she is sometimes called "Cyprian", especially in the poetic works of Sappho.
I think it would be highly relevant to say this–and the sanctuary is not mentioned anywhere else in article: 
> The Sanctuary of Aphrodite Paphia, marking her birthplace, and was a place of pilgrimages in the ancient world for centuries, and the ruins thereof can still be visited to this day.  
And then start the next sentence without "However" and just say:
> Other versions of her myth ...
https://en.wikipedia.org/wiki/Aphrodite#Birth
InternetUser25 (talk) 02:12, 8 May 2019 (UTC)
replies: text: Done, minus unencyclopaedic language about "ruins thereof" (that information is available at the wikilink).—VeryRarelyStable (talk) 02:40, 8 May 2019 (UTC)
thread_title:  There should be a hyperlinked reference about the sanctuary that marks her birthplace 

message: Is this something that should be removed, or should it be expanded upon somewhere in the main body? As shown on the planet's page, the Greeks initially assumed Venus was two different stars; Phosphorus (the morning star), and Hesperus (the evening star). However, either Pythagoras or Parmenides had realized by the 500s BC that both were actually one object. I'm guessing that when the Romans colonized Greece, eventually they also must have realized that Venus was one object rather than two and gave it that name. And given the heavy syncretization between the Roman and Greek gods, the Romans must have called the planet Venus because the Greeks did too; calling it Aphrodite. Lastly, in Greek, we do refer to the planet as Aphrodite. In general, the whole things seems somehwat complicated. PanagiotisZois (talk) 16:20, 29 December 2019 (UTC)
thread_title:  Identification with the planet Venus 

message: Is there more information on the portrayal of Aphrodite in the Iliad.GOC2020 (talk) 21:06, 25 January 2020 (UTC)
thread_title:  Aphrodite in the Iliad  

message: Someone added this paragraph to the "Anger myths" section. It has some good information in it, but it is really poorly written and would take ages for me to clean up, which I don't have time for right now. It is written entirely in a sort of pseudo-archaic language and it has tons of grammar mistakes and words that are apparently missing. It is absurdly long and should really be broken in multiple paragraphs. For some reason half of it is randomly in italics. It had an "end blockquote" tag in it at one point (which I have removed here) but no "begin blockquote" tag. Part of it is apparently quoted from some source, but it is entirely unclear which source is being quoted. Here is the paragraph that I have removed:
Aphrodite who cursed goddess Eos to be perpetually in love and have an insatiable sexual desire because once had Eos lain with Aphrodite's sweetheart Ares, the god of war. Bibliotheca (Pseudo-Apollodorus)|Pseudo-Apollodorus, The Library with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes, Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Online version at the Perseus Digital Library. Greek text available from the same website. Propoetides had dared to deny Venus' [Aphrodite's] divinity. For that the goddess' rage, it's said, made them the first strumpets to prostitute their bodies' charms. As shame retreated and their cheeks grew hard, they turned with little change to stones of flint.Ovid's Metamorphoses, book 10, English Translation Cinyras's daughters Braesia, Laogora, Orsedice by reason of the wrath of Aphrodite cohabited with foreigners, and ended their life in Egypt.Pseudo-Apollodorus, Bibliotheca, 3. 14. 3; 3. 9. 1 for Laodice Halia, a nymph who lived on an island that would later be named Rhodes after her only daughter, Rhodos (or Rhode). Halia was the daughter of Thalassa, sister of the Telchines, and mother of Rhodos and six sons by Poseidon. Shortly after Aphrodite’s birth, the goddess was traveling the oceans. When Halia’s young sons arrogantly refused to let Aphrodite land upon their shore, the goddess cursed them with insanity. In their madness, they raped Halia. As punishment, Poseidon buried them in the island’s sea-caverns.Diodorus Siculus, Bibliotheca historica 5.55.4–7 Xanthius was a descendant of Bellerophon, and father of Leucippus and an unnamed daughter. Through the wrath of Aphrodite, Leucippus fell in love with his own sister. The passion turned out too strong for him to suppress, so he addressed his mother, imploring her to help him and threatening that he would kill himself if she didn't. She united the girl to Leucippus, and they consorted for a while. But the girl was already betrothed to another man, to whom someone reported the matter. The groom went on to inform Xanthius, without telling him the name of the seducer. Xanthius went straight to his daughter's chamber, where she was together with Leucippus right at the moment. On hearing him enter, she tried to escape, but Xanthius hit her with a dagger, thinking that he was slaying the seducer, and killed her. Leucippus, failing to recognize his father at first, slew him. When the truth was revealed, he had to leave the country and took part in colonization of Crete and the lands in Asia Minor. Later, he was loved by Leucophrye.Parthenius, Erotica Pathemata 5 Adonis was the son of Myrrha, who was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus,Ovid, Metamorphoses X, 298–518 after Myrrha's mother bragged that her daughter was more beautiful than the goddess. Driven out after becoming pregnant, Myrrha was changed into a myrrh tree, but still gave birth to Adonis. Clio fell in love with Pierus, son of Magnes, in consequence of the wrath of Aphrodite, whom she had twitted with her love of Adonis; and having met him she bore him a son Hyacinth.Pseudo-Apollodorus, Bibliotheca 1.3.3 Despite Diomedes's noble treatment of her son Aeneas, Aphrodite never managed to forget about the Argive spear that had once pierced her flesh in the fields of Troy. She helped his wife Aegialia to obtain not one, but many lovers. (According to different traditions, Aegialeia was living in adultery with Hippolytus, Cometes or Cyllabarus.)Dictys Cretensis 6. 2; Tzetzes on Lycophron 609; Servius on Aeneid 8. 9.  Aegialia, being helped by the Argives, prevented Diomedes from entering the city. Or else, if he ever entered Argos, he had to take sanctuary at the altar of Hera, and thence flee with his companions by night.Tzetzes on Lycophron 602 Cometes was shortly the king of Argos, in Diomedes' absence, but was quickly replaced by the rightful heir, Cyanippus, who was the son of Aegialeus.
I'm leaving this here just for future reference so it will be easy to find in case someone is willing to clean this up to make it readable and restore it to the article. —Katolophyromai (talk) 06:28, 2 February 2020 (UTC)
thread_title:  Removed paragraph 

message: change "Myrtles" to "myrtles" in the introductory paragraph (capitalization) Ayuskoto (talk) 23:00, 18 June 2020 (UTC)
replies: text: –Deacon Vorbis (carbon • videos) 02:01, 19 June 2020 (UTC)
thread_title:  Semi-protected edit request on 18 June 2020 

message: Aphrodite translated in Albanian is Afrodite(come closer day)
In the Albanian version "Afërdita" mean "near day" because Venus the star with which it was associated in ancient times, anticipated the sun and therefore  the day was near. The word "aphrodisiac" comes from the root "afro" with the meaning of what brings, attracts or generates attraction. FrankoGjeli (talk) 01:33, 15 July 2020 (UTC)
thread_title:  Afër-dita have a specific meaning in Albanian 

message: Hello, I think this image is more suitable for the Infobox. What are your views. .💠245CMR💠.•👥📜 06:30, 6 November 2020 (UTC)
thread_title:  Infobox image 

message: Anchises with his son Aeneas (by Aphrodite) is missing. --95.116.186.201 (talk) 21:07, 19 January 2021 (UTC)
thread_title: Lovers and Children table

message: The following Wikimedia Commons file used on this page or its Wikidata item has been nominated for deletion:
* 
Participate in the deletion discussion at the . —Community Tech bot (talk) 11:08, 20 October 2021 (UTC)
thread_title:  A Commons file used on this page or its Wikidata item has been nominated for deletion 

message: Hera was/is known as the Goddess of Legal Marriage. Venus was/is known as the Goddess of Love/Pleasure Marriage. Hephaestus, Mars, and Mercury are all prophesied as husbands of Venus. Mars and Mercury deserve to be added to the list of Aphrodite's consorts.
*:::You're mixing your Olympians with your Dii Consentes; they're equivalent but not the same, and should not be confused. I don't know what you mean when you claim that "Hephaestus, Mars, and Mercury are all prophesised as husbands of Venus" ?? If you want to add something to the article, please make sure it's well-sourced. And please don't forget to sign your posts. Haploidavey (talk) 04:43, 1 November 2021 (UTC)
thread_title:  Aphrodite Had More Consorts Than Only Hephaestus 

message: An editor has identified a potential problem with the redirect :Kypris and has thus listed it for discussion. This discussion will occur at Wikipedia:Redirects for discussion/Log/2022 January 2#Kypris until a consensus is reached, and readers of this page are welcome to contribute to the discussion.   — Mr. Guye (talk) (contribs)  02:39, 2 January 2022 (UTC)
thread_title:  "Kypris" listed at [[Wikipedia:Redirects for discussion|Redirects for discussion]] 

message: there are numerous spelling, grammatical, and typographical errors throughout. there are many unnecessary links, and many unlinked but important words and phrases. lots of the writing is convoluted and difficult to read. Henriio (talk) 10:56, 10 March 2023 (UTC)
thread_title:  quality of article 

message: I beleave this image is a better image to be used as the main image at the top featured in the infobox. This image is a more popular image of Aphrodite, which has it's own Wikipedia page and is also used by Encyclopedia Britannica. For now the image will be used as a regular image in this articles page. Let me know your thoughts. RileyXeon (talk) 21:03, 27 March 2023 (UTC)
thread_title:  Infobox image 

message: In the "Anger myths" section, an internal link to Paris (city) should be changed to the Trojan prince, https://en.wikipedia.org/wiki/Paris_(mythology). Tartopohm (talk) 04:42, 4 April 2023 (UTC)
replies: text: Done. Thanks for noticing the error. Dimadick (talk) 05:07, 4 April 2023 (UTC)
thread_title:  Wrong Paris linked 

message: Under the "Art" subheading, there is an incorrectly identified painting. 
Alexandre Cabanel's 1863 "Birth of Venus" is pictured, but it is subtitled "The Birth of Venus (c. 1485) by Sandro Botticelli". 2601:197:B7F:B7C0:1B0E:A186:FD70:A2B3 (talk) 23:24, 27 April 2023 (UTC)
thread_title:  Image/Artist discrepancy 

message: I was curious about the spelling of her name in Ancient Greek. According to several search results it is Αφροδίτη, from Αφρός (foam), and really ‘Daughter of foam’, or ‘Foam-daughter’.
Should I edit the page, or are there standards someone will defend? I’d like to introduce this information like the page for Dionysius is at the moment. It would be my template.
I would be editing the first line of text and information further down. Is there a standard for one or more of these things? 8.46.93.108 (talk) 09:20, 26 December 2023 (UTC)
replies: text: The etymology of Aphrodite's name is discussed in the first section of the body of the article (Etymology). —VeryRarelyStable 12:03, 26 December 2023 (UTC)
thread_title:  Name in Ancient Greek 

message: There’s a page for Ares In Pop Culture, yet since there isn’t one for Aphrodite, should there instead be a section on this page? 67.8.168.231 (talk) 21:59, 5 April 2024 (UTC)
thread_title:  Aphrodite in Pop Culture? 

message: Under the subheading "Art", in the first paragraph under the gallery, remove The Birth of Venus (1863) by Alexandre Cabanel 95.88.156.116 (talk) 14:30, 23 April 2024 (UTC)
replies: text: Not done for now: Why? - FlightTime (open channel) 14:35, 23 April 2024 (UTC)

text: Marking edit request as answered, as the request is awaiting user input. Courtesy ping to  if you might have left it open for a reason. --Ferien (talk) 15:57, 23 April 2024 (UTC)

text: I marked the request as , the template script left it open.  - FlightTime (open channel) 16:27, 23 April 2024 (UTC)
thread_title:  Semi-protected edit request on 23 April 2024