ERIS - Greek Goddess of Strife & Discord (Roman Discordia) Eris Strife, Discord (eris) Eris goddess of discord, Athenian black-figure kylix C6th B.C., Antikensammlung Berlin ERIS was the goddess or personified spirit (daimona) of strife, discord, contention and rivalry. She was often portrayed, more specifically, as the daimona of the strife of war, haunting the battlefield and delighting in human bloodshed. Because of Eris' disagreeable nature she was the only goddess not to be invited to the wedding of Peleus and Thetis . When she turned up anyway and was refused admittance, she raged and threw a golden apple amongst the goddesses inscribed "To the fairest." Three laid claim to it--Hera, Aphrodite and Athena--and in their rivalry brought about the events leading up to the Trojan War. Eris was closely identified with the war-goddess Enyo . Homer uses the names interchangeably. Her Roman name was Discordia.

FAMILY OF ERIS [1.2] EREBOS & NYX (Hyginus Preface) [2.1] ZEUS & HERA (Eris named sister of Ares) (Homer Iliad 4.441, Quintus Smyrnaeus 10.51) OFFSPRING [1.2] HORKOS (Hesiod Works & Days 804) ENCYCLOPEDIA ERIS (Eris), the goddess who calls forth war and discord. According to the Iliad, she wanders about, at first small and insignificant, but she soon raises her head up to heaven (iv. 441). She is the friend and sister of Ares, and with him she delights in the tumult of war, increasing the moaning of men. (iv. 445, v. 518, xx. 48.) She is insatiable in her desire for bloodshed, and after all the other gods have withdrawn from the battle-field, she still remains rejoicing over the havoc that has been made. (v. 518, xi. 3, &c., 73.) According to Hesiod (Theog.

225, &c.), she was a daughter of Night, and the poet describes her as the mother of a variety of allegorical beings, which are the causes or representatives of man's misfortunes. It was Eris who threw the apple into the assembly of the gods, the cause of so much suffering and war. Virgil introduces Discordia as a being similar to the Homeric Eris; for Discordia appears in company with Mars, Bellona, and the Furies, and Virgil is evidently imitating Homer. (Aen.. viii. 702; Serv. Aen. i. 31, vi. 280.) Source: Dictionary of Greek and Roman Biography and Mythology. CLASSICAL LITERATURE QUOTES Eris and Themis, Athenian red-figure calyx krater C5th B.C., State Hermitage Museum Homer, Iliad 4. 441 ff (trans. Lattimore) (Greek epic C8th B.C.) : "Eris (Hate) whose wrath is relentless, she is the sister and companion of murderous Ares." Hesiod, Theogony 211 ff (trans.

Evelyn-White) (Greek epic C8th or C7th B.C.) : "And Nyx (Night) bare hateful Moros (Doom) and black Ker (Violent Death) and Thanatos (Death), and she bare Hypnos (Sleep) and the tribe of Oneiroi (Dreams). And again the goddess murky Nyx, though she lay with none, bare Momos (Blame) and painful Oizys (Misery), and the Hesperides . . . Also she bare the Moirai (Moirae, Fates) and the ruthless avenging Keres (Death-Fates) . . . Also deadly Nyx bare Nemesis (Envy) to afflict mortal men, and after her, Apate (Deceit) and Philotes (Friendship) and hateful Geras (Old Age) and hard-hearted Eris (Strife)." Pseudo-Hyginus, Preface (trans.

Grant) (Roman mythographer C2nd A.D.) : "From Nox (Night) and Erebus [were born] : Fatum (Fate), Senectus (Old Age), Mors (Death), Letum (Dissolution), Continentia (Moderation), Somnus (Sleep), Somnia (Dreams), Amor (Love) --that is Lysimeles--, Epiphron (Prudence), Porphyrion, Epaphus, Discordia (Discord) [i.e. Eris], Miseria (Misery), Petulantia (Wantonness), Nemesis (Envy), Euphrosyne (Good Cheer), Amicitia (Friendship), Misericordia (Compassion), Styx (Hatred); the three Parcae (Fates), namely Clotho, Lachesis and Atropos; the Hesperides." ERIS MOTHER OF CACODAEMONS (KAKODAIMONES) Eris was the mother of the Kakodaimones (Cacodaemons), evil spirits which plagued mankind. Hesiod, Theogony 226 ff (trans.

Evelyn-White) (Greek epic C8th or C7th B.C.) : "But abhorred Eris (Strife) bare painful Ponos (Toil), and Lethe (Forgetfulness), and Limos (Starvation), and the Algea (Pains), full of weeping, the Hysminai (Hysminae, Fightings) and the Makhai (Machae, Battles), the Phonoi (Murders) and the Androktasiai (Androctasiae, Man-slaughters), the Neikea (Neicea, Quarrels), the Pseudo-Logoi (Lies), the Amphilogiai (Disputes), and Dysnomia (Lawlessness) and Ate (Ruin), who share one another's natures, and Horkos (Horcus, Oath) who does more damage than any other to earthly men, when anyone, of his knowledge, swears to a false oath." Hesiod, Works and Days 804 ff : "Beware of all the fifth days [of the month]; for they are harsh and angry; it was on the fifth, they say, that the Er

inyes (Furies) assisted at the bearing of Horkos (Horcus, Oath), whom Eris (Strife) bore, to be a plague on those who take false oath." Hesiod, Works and Days 90 ff : "For ere this [the opening of Pandora's jar] the tribes of men lived on earth remote and free from ills (kakoi) and hard toil (ponoi) and heavy sickness (nosoi argaleai) which bring the Keres (Death-Demons) upon men; for in misery men grow old quickly.

But the woman [Pandora] took off the great lid of the jar with her hands and scattered all these [presumably the daimon-spawn of Eris] and her thought caused sorrow and mischief to men. Only Elpis (Hope) remained there in an unbreakable home within under the rim of the great jar, and did not fly out at the door; for ere that, the lid of the jar stopped her, by the will of Aegis-holding Zeus who gathers the clouds. But the rest, countless plagues (muria lugra), wander amongst men; for earth is full of evils (kakoi) and the sea is full. Of themselves diseases (nosoi) come upon men continually by day and by night, bringing mischief to mortals silently; for wise Zeus took away speech from them. So is there no way to escape the will of Zeus." [N.B.

The word Lugra (Banes) used above to describe the Daimones released from the jar of Pandora, is found in the works of Homer and other poets in combination with terms such as algea, androktasie, neikos, makhai, penthos, ponoi, nosos, olethros and geras. Most of these Lugra (Banes) are personified as children of Eris in Hesiod's Theogony. Clearly the poet imagines these as the Daimones of the jar.] ERIS & THE GOLDEN APPLE OF DISCORD Stasinus of Cyprus or Hegesias of Aegina, Cypria Fragment 1 (summary from Proclus, Cherstomathia 1) (trans. Evelyn-White) (Greek epic C7th or C6th B.C.) : "The [Homeric] epic called The Cypria which is current is eleven books. Its contents are as follows. Zeus plans with Themis to bring about the Trojan war.

Eris (Strife) arrives while the gods are feasting at the marriage of Peleus and starts a dispute between Hera, Athena, and Aphrodite as to which of them is fairest. The three are led by Hermes at the command of Zeus to Alexandros (Alexander) [Paris] on Mount Ida for his decision, and Alexandros, lured by his promised marriage with Helene (Helen), decides in favour of Aphrodite [which led to the Trojan War]." Pseudo-Apollodorus, Bibliotheca E3. 2 (trans. Aldrich) (Greek mythographer C2nd A.D.) : "Eris (Strife) tossed an apple [at the wedding of Thetis] to Hera, Athena, and Aphrodite, in recognition of their beauty, and Zeus bade Hermes escort them to Alexandros (Alexander) [Paris] on Ide, to be judged by him. They offered Alexandros gifts: Hera said if she were chosen fairest of all women, she would make him king of all men; Athena promised him victory in war; and Aphrodite promised him Helene (Helen) in marriage.

So he chose Aphrodite [which led to the Trojan War]." Pseudo-Hyginus, Fabulae 92 (trans. Grant) (Roman mythographer C2nd A.D.) : "Jove [Zeus] is said to have invited to the wedding of Peleus and Thetis all the gods except Eris, or Discordia. When she came later and was not admitted to the banquet, she threw an apple through the door, saying that the fairest should take it. Juno [Hera], Venus [Aphrodite], and Minerva [Athene] claimed the beauty prize for themselves." Colluthus, Rape of Helen 38 ff (trans. Mair) (Greek poetry C5th to C6th A.D.) : "[The wedding of Peleus and Thetis :] And all the race of gods hasted to do honour to the white-armed bride [Thetis] . . . But Eris (Strife) [alone] did Kheiron (Chiron) [who sent out the invitations] leave unhonoured: Kheiron did not regard her and Peleus heeded her not . . .

And Eris (Strife) overcome by the pangs of angry jealousy, wandered in search of a way to disturb the banquet of the gods. And often would she leap up from her chair, set with precious stones, and anon sit down again. She smote her hand the bosom of the earth and heeded not the rock. Fain would she unbar the bolts of the darksome hollows and rouse the Titanes (Titans) from the nether pit and destroy heaven the seat of Zeus, who rules on high. Fain would she brandish the roaring thunderbolt of fire, yet gave way, for all her rage, to Hephaistos (Hephaestus), keeper of quenchless fire and of iron. And she thought to rouse the heavy-clashing din of shields, if haply they might leap up in terror at the noise. But from her later crafty counsel, too, she withdrew in fear of iron Ares, the shielded warrior. And now she bethought her of the golden apples of the Hesperides. Thence Eris took the fruit that should be the harbinger of war, even the apple, and devised the scheme of signal woes.

Whirling her arm she hurled into the banquet the primal seed of turmoil and disturbed the choir of goddesses. Hera, glorying to be the spouse and to share the bed of Zeus, rose up amazed, and would fain have seized it. And Kypris (Cypris) [Aphrodite], as being more excellent than all, desired to have the apple, for that it is the treasure of the Erotes (Loves). But Hera would not give it up and Athena would not yield. And Zeus, seeing the quarrel of the goddesses, and calling his son Hermaon [Hermes], who sat below his throne, addressed him thus : ‘If haply, my son, thou hast heard of a son of Priamos (Priam), one Paris, the splendid youth, who tends his herds on this hills of Troy, give to him the apple; and bid him judge the goddesses' meeting brows and orbed eyes. And let her that is preferred have the famous fruit to carry away as the prize of the fairer and ornament of the Loves.’ So the father, the son of Kronos (Cronus), commanded Hermaon.

And he hearkened to the bidding of his father and led the goddesses upon the way and failed not to heed . . . [Paris received the goddesses and awarded the apple to Aphrodite who had bribed him by offering the most beautiful woman in the world--Helene (Helen)--as his bride. With Aphrodite's aid Paris seduced queen Helene and abducted her to Troy, the spark that preempted the Trojan War]." THE FABLE OF ERIS & HERACLES Aesop, Fables 534 (from Chambry 129) (trans. Gibbs) (Greek fable C6th B.C.) : "Herakles (Heracles) was making his way through a narrow pass. He saw something that looked like an apple lying on the ground and he tried to smash it with his club. After having been struck by the club, the thing swelled up to twice its size. Herakles struck it again with his club, even harder than before, and the thing then expanded to such a size that it blocked Herakles's way. Herakles let go of his club and stood there, amazed.

Athena saw him and said, ‘O Herakles, don't be so surprised! This thing that has brought about your confusion is Aporia (Contentiousness) and Eris (Strife). If you just leave it alone, it stays small; but if you decide to fight it, then it swells from its small size and grows large.’" ERIS GODDESS OF THE STRIFE OF WAR Eris at the Judgement of Paris, Athenian red-figure hydria C5th B.C., Badisches Landesmuseum Karlsruhe Eris was a goddess of the battlefield with an insatiable desire for bloodshed. Even after all the other gods had withdrawn from battle, she remained, rejoicing over the slaughter. Homer, Iliad 4. 441 ff (trans.

Lattimore) (Greek epic C8th B.C.) : "Ares drove these [the Trojans] on, and the Akhaians (Achaeans) grey-eyed Athene (Athena), and Phobos (Terror) drove them, and Deimos (Fear), and Eris (Hate) whose wrath is relentless, she is the sister and companion of murderous Ares, she who is only a little thing at the first, but thereafter grows until she strides on the earth with her head striking heaven. She then hurled down bitterness equally between both sides as she walked through the onslaught making men's pain heavier." Homer, Iliad 5. 333 ff : "[The] goddesses, who range in order the ranks of men in fighting, [are] Athene and Enyo, sacker of cities." Homer, Iliad 5. 518 ff : "Their fighting work [was woken by] . . . man-slaughtering Ares, and Eris, whose wrath is relentless." Homer, Iliad 5. 738 ff (trans.

Lattimore) (Greek epic C8th B.C.) : "Across her [Athena's] shoulders she threw the betasselled, terrible aigis (aegis), all about which Phobos (Terror) hangs like a garland, and Eris (Hatred) is there, and Alke (Alce, Battle Strength), and heart-freezing Ioke (Ioce, Onslaught) and thereon is set the head of the grim gigantic Gorgo (Gorgon), a thing of fear and horror, portent of Zeus of the aigis." [N.B. The daimones (spirits) imbued the aigis with its power.] Homer, Iliad 5. 590 ff : "And with him followed the Trojan battalions in their strength; and Ares led them with the goddess Enyo, she carrying with her the turmoil of shameless hatred." Homer, Iliad 11. 3 ff : "Zeus sent down in speed to the fast ships of the Akhaians (Achaeans) the wearisome goddess Eris (Strife), holding in her hands the portent of battle.

She took her place on the huge-hollowed black ship of Odysseus which lay in the middle, so that she could cry out to both flanks . . . There the goddess took her place, and cried out a great cry and terrible and loud, and put strength in all the Akhaians hearts, to go on tirelessly with their fighting of battles." Homer, Iliad 11. 73 ff : "The pressure held their [the battling warriors] heads on a line, and they whirled and fought like wolves, and Eris, the Lady of Sorrow, was gladdened to watch them. She alone of all the immortals attended this action." [N.B. The rest of the gods had been commanded by Zeus to withdraw at this stage from the Trojan War.] Homer, Iliad 18. 535 ff : "[From a description of the war-scene depicted on the shield of Akhilleus (Achilles) :] The other army, as soon as they heard the uproar arising . . . suddenly mounted behind their light-foot horses, and went after, and soon overtook them.

These stood their ground and fought a battle by the banks of the river, and they were making casts at each other with their spears bronze-headed; and Eris (Hate) was there with Kydoimos (Cydoemus, Confusion) among them, and Ker (Death) the destructive; she was holding a live man with a new wound, and another one unhurt, and dragged a dead man by the feet through the carnage." Homer, Iliad 20. 48 ff : "After the Olympians [gods] merged in the men's company [on the battlefield] strong Eris, defender of peoples, burst out, and Athene bellowed standing now beside the ditch dug at the wall's outside and now again at the thundering sea's edge gave out her great cry, while on the other side Ares in the likenesss of a dark stormcloud bellowed." Hesiod, Works and Days 11 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) : "[Eris] is hateful . . . [she is the one] who builds up evil war, and slaughter.

She is harsh; no man loves her, but under compulsion and by will of the immortals, men promote this rough Eris (Strife)." Hesiod, Shield of Heracles 139 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) : "In his hands he [Herakles] took his shield, all glittering: no one ever broke it with a blow or crushed it. And a wonder it was to see . . . In the centre was Phobos (Fear) worked in adamant, unspeakable, staring backwards with eyes that glowed with fire. His mouth was full of teeth in a white row, fearful and daunting, and upon his grim brow hovered frightful Eris (Battle-Strife) who arrays the throng of men : pitiless she, for she took away the mind and senses of poor wretches who made war against the son of Zeus . . . Upon the shield Proioxis (Pursuit) and Palioxis (Flight) were wrought, and Homados (Tumult), and Phobos (Panic), and Androktasia (Slaughter).

Eris (Battle-Strife) also, and Kydoimos (Cydoemus, Confusion) were hurrying about, and deadly Ker (Fate) was there holding one man newly wounded." Ibycus, Fragment 311 (trans. Campbell, Vol. Greek Lyric III) (Greek lyric C6th B.C.) : "With the gluttonous mouth of Eris (Strife) will one day arm for battle against me." Quintus Smyrnaeus, Fall of Troy 1. 158 ff (trans. Way) (Greek epic C4th A.D.) : "Her [the Amazon Penthesilea] strong right hand laid hold on a huge halberd, sharp of either blade, which terrible Eris gave to Ares' child to be her Titan weapon in the strife [of the Trojan War] that raveneth souls of men." Quintus Smyrnaeus, Fall of Troy 1. 180 ff : "As flasheth far through war-hosts Eris, waker of onset-shouts." Quintus Smyrnaeus, Fall of Troy 1.

365 ff : "Who is so aweless--daring, who is clad in splendour-flashing arms: nay, surely she shall be Athene, or the mighty-souled Enyo--haply Eris (Strife)." Quintus Smyrnaeus, Fall of Troy 5. 25 ff : "[Depicted on the shield of Akhilleus (Achilles) :] And there were man-devouring wars, and all horrors of fight . . . Phobos (Panic) was there, and Deimos (Dread), and ghastly Enyo with limbs all gore-bespattered hideously, and deadly Eris (Strife)." Quintus Smyrnaeus, Fall of Troy 6. 274 ff : "The Kentauroi (Centaurs) round the hall of Pholos (Pholus): goaded on by Eris (Strife) and wine, with Herakles (Heracles) the monsters fought." Quintus Smyrnaeus, Fall of Troy 8.

186 ff : "Hard by them [Neoptolemos and Eurypylos in combat] stood Enyo, spurred them on ceaselessly : never paused they from the strife . . . Eris (Strife) incarnate watched and gloated o'er them." Quintus Smyrnaeus, Fall of Troy 8. 324 ff : "So man to man dealt death [in the Trojan War]; and joyed the Keres (Death-Demons) and Moros (Doom of Death), and fell Eris (Strife) in her maddened glee shouted aloud, and Ares terribly shouted in answer, and with courage thrilled the Trojans, and with panic fear the Greek." Quintus Smyrnaeus, Fall of Troy 9. 145 ff : "The Keres (Death-Demons) exulted over them [the men dying in battle]; deadly Eris (Strife) shrieked out a long wild cry from host to host. With blood of slain men dust became red mire." Quintus Smyrnaeus, Fall of Troy 9.

324 ff : "But the sons of men fought on, and slew; and Eris (Strife incarnate) gloating watched." Quintus Smyrnaeus, Fall of Troy 10. 51 ff : "To one place Eris (Strife incarnate) drew them all, the fearful Battle-queen, beheld of none, but cloaked in clouds blood-raining: on she stalked swelling the mighty roar of battle, now rushed through Troy's squadrons, through Akhaia's (Achaea's) now; Phobos (Panic) and Deimos (Fear) still waited on her steps to make their father's [Ares'] sister glorious. From small to huge that Fury's stature grew; her arms of adamant were blood-besprent, the deadly lance she brandished reached the sky. Earth quaked beneath her feet: dread blasts of fire flamed from her mouth: her voice pealed thunder-like kindling strong men. Swift closed the fronts of fight drawn by a dread Power to the mighty work." Quintus Smyrnaeus, Fall of Troy 11.

7 ff : "The Akhaians (Achaeans) pressed hard on the Trojans even unto Troy. Yet these charged forth--they could not choose but so, for Eris (Strife) and deadly Enyo in their midst stalked, like the fell Erinnyes (Furies) to behold, breathing destruction from their lips like flame. Beside them raged the ruthless-hearted Keres (Fates) fiercely: here Phobos (Panic-fear) and Ares there stirred up the hosts: hard after followed Deimos (Dread)." Quintus Smyrnaeus, Fall of Troy 11. 151 ff : "The black Keres (Fates) joyed to see their conflict [the Greeks and The Trojans], Ares laughed, Enyo yelled horribly. With corpses earth was heaped, with torrent blood was streaming: Eris (Strife incarnate) o'er the slain gloated." Quintus Smyrnaeus, Fall of Troy 13.

562 ff : "Still on Troy's folk the Argives wreaked their wrath [when Troy was sacked], and battle's issues Eris (Strife Incarnate) held." Pausanias, Description of Greece 5. 19. 1 (trans. Jones) (Greek travelogue C2nd A.D.) : "[Among the images decorating the chest of Kypselos (Cypselus) dedicated at Olympia :] Aias (Ajax) is fighting a duel with Hektor (Hector) [during the Trojan War], according to the challenge, and between the pair stands Eris in the form of a most repulsive woman. Another figure of Eris is in the sanctuary of Ephesian Artemis; Kalliphon (Calliphon) of Samos included it in his picture of the battle at the ships of the Greeks." Philostratus the Younger, Imagines 10 (trans.

Fairbanks) (Greek rhetorician C3rd A.D.) : "[Description of a painting depicting the shield of Akhilleus (Achilles) as it was described in the Iliad :] What shall we say of those beings who pass to and fro among the combatants and of that daimon (spirit) whose person and clothing are reddened with gore? These are Eris (Strife) and Kydoimos (Cydoemus, Tumult), and the third is Kêr (Doom), to whom are subject all matters of war. For you see, surely, that she follows no one course, but thrusts one man, still unwounded, into the midst of hostile swords, a second is being dragged away a corpse beneath her, while a third she urges onward wounded though he is. As for the soldiers, they are so terrifying in their onrush and their fierce gaze that they seem to me to differ not at all from living men in the charge of battle." Virgil, Aeneid 6. 268 ff (trans.

Fairclough) (Roman epic C1st B.C.) : "[Aeneas is guided by the Sibyl through the Underworld :] On they went dimly, beneath the lonely night amid the gloom, through the empty halls of Dis [Haides] and his phantom realm . . .

Just before the entrance, even within the very jaws of Orcus [Haides], Luctus (Grief) [Penthos] and avenging Curae (Cares) have set their bed; there pale Morbi (Diseases) [Nosoi] dwell, sad Senectus (Old Age) [Geras], and Metus (Fear) [Phobos, and Fames (Hunger) [Limos], temptress to sin, and loathly Egestas (Want) [Aporia], shapes terrible to view; and Letum (Death) [Thanatos] and Labor (Distress) [Ponos]; next, Letum's (Death's) own brother Sopor (Sleep) [Hypnos], and Gaudia (the soul's Guilty Joys), and, on the threshold opposite, the death-dealing Bellum (War) [Polemos], and the Eumenides' [Erinyes', Furies'] iron cells, and maddening Discordia (Strife) [Eris], her snaky locks entwined with bloody ribbons.

In the midst an elm, shadowy and vast, spreads her boughs and aged arms, the whome which, men say, false Somnia (Dreams) [Oneiroi] hold, clinging under every leaf." Virgil, Aeneid 8. 702 ff (trans. Day-Lewis) (Roman epic C1st B.C.) : "Here [in battle] Eris strides exulting in her torn mantle." Statius, Thebaid 2. 286 ff (trans. Mozley) (Roman epic C1st A.D.) : "[Hephaistos (Hephaestus) crafts the cursed necklace of Harmonia which ultimately dooms the Thebans to a fratricidal war :] Not Pasithea, eldest of the gracious sisters [Gratiae-Kharites (Graces)], nor Decor (Charm) nor the Idalian youth did mould it [i.e.

assisted in the crafting of the cursed necklace], but Luctus (Grief) [Penthos], and all the Irae (Passions), and Dolor (Anguish) [Algos] and Discordia (Discord) [Eris], with all the craft of her right hand." Statius, Thebaid 7. 64 ff : "Fit sentinels hold watch there [the Thracian palace of Mars-Ares]: from the outer gate wild Impetus (Passion) leaps, and blind Nefas (Mishief) and Irae (Angers) flushing red and pallid Metus (Fear) [Deimos], and Insidia (Treachery) lurks with hidden sword, and Discordia (Discord) [Eris] holding a two-edged blade.

Minis (Threatenings) innumerable make clamour in the court, sullen Virtus (Valour) stands in the midst, and Furor (Rage) [Lyssa] exultant and armed Mors (Death) [Thanatos] with blood-stained visage are seated there; no blood but that of wars is on the altars, no fire but snatched from burning cities." Valerius Flaccus, Argonautica 2. 200 ff (trans. Mozley) (Roman epic C1st A.D.) : "[Aphrodite leads the Lemnian women to slaughter their unfaithful husbands :] Through the terror-stricken air again and again she [Aphrodite] makes a strange cry ring . . .

Straightway Pavor (Fear) [Deimos] and insensate Discordia (Strife) [Eris] from her Getic lair, dark-browed Ira (Anger) with pale cheeks, Dolus (Treachery) [Dolos], Rabies (Frenzy) [Lyssa] and towering above the rest Letus (Death) [Ker], her cruel hands bared, come hastening up at the first sound of the Martian consort's pealing voice that gave the signal." Valerius Flaccus, Argonautica 7. 468 ff : "[Medea casts a spell of discord upon Jason's helmet to confuse the crop of Spartoi warriors sown from the Dragon's teeth :] ‘Come now,’ she says, ‘take again the crested helm which Discordia (Discord) [Eris] haled but now in her death-bringing hand.

When thou hast turned the sods [sowing the Drakon's teeth], hurl this into the midst of the harvest [of armed earth-born men] : straightway shall all the troop turn upon themselves in rage, and my father himself shall cry aloud in wonder, and turn his gaze mayhap on me.'" Oppian, Halieutica 2. 654 ff (trans. Mair) (Greek poet C3rd A.D.) : "Not long since that first of goddesses [Dike, Justice] had no throne even among men, but noisy riots and raging ruin of destroying Ares (War) and Eris (Strife), giver of pain, nurse of tearful wars, consumed the unhappy race of the creatures of a day." Tryphiodorus, Sack of Ilium 560 ff (trans. Mair) (Greek poet C5th A.D.) : "And Enyo, revelling in the drunkenness of unmixed blood [at the slaughter of the Sack of Troy], danced all night throughout the city, like a hurricane, turbulent with the waves of the surging war.

And therewithal Eris (Strife) lifted her head high as heaven and stirred up the Argives; since even bloody Ares, late but even so, came and brought to the Danaans the changeful victory in war." Nonnus, Dionysiaca 5. 40 ff (trans. Rouse) (Greek epic C5th A.D.) : "[Kadmos (Cadmus) and his Phoinikian (Phoenicians) colonists battle the indigenous Aionians (Aeonians) of the region of Thebes :] To both armies alike Eris (Strife) joined Enyo and brought forth tumult." Nonnus, Dionysiaca 2. 358 & 2. 475 ff : "[When the monster Typhoeus and Zeus fought in battle :] Eris (Strife) was Typhon's escort in the mellay, Nike (Victory) led Zeus into battle . . . impartial Enyo held equal balance between the two sides, between Zeus and Typhon, while the thunderbolts with booming shots revel like dancers in the sky." Nonnus, Dionysiaca 20.

35 ff : "[During Dionysos' war against the Indians :] A dream came to Bakkhos (Bacchus)--Eris (Discord) the nurse of war, in the shape of Rheia the loverattle goddess, seated in what seemed to be her lionchariot. Phobos (Rout) drove the team of this dreamchariot, in the counterfeit shape of Attis with limbs like his; he formed the image of Kybele's (Cybele's) [the mentor of Dionysos] charioteer, a softskinned man in looks with shrill tones like the voice of a woman. Gadabout Eris stood by the head of sleeping Bakkhos and reproached him with brawl-inciting voice : ‘You sleep, godborn Dionysos! Deriades [the Indian King] summons you to battle, and you make merry here! Stepmother Hera mocks you, when she sees your Enyo on the run, as you drag your army to dances! I am ashamed to show myself before Kronion, I shrink form Hera, I shrink from the immortals, because your doings are not worthy of Rheia.

I avoid Ares, destroyer of the Titanes (Titans) . . . and I fear your sister still more . . . flashhelm Pallas, because Athena too blames Bakkhos idle, the woman blames the man! Thyrsos yielded to goatskin, since once upon a time valiant Pallas holding the goatskin defended the gates of Olympos, and scattered the stormy assault of the Titanes, thus honouring the dexterous travail of her father's head--but you disgrace the fruitful pocket in Zeus's thigh! . . . The Virgin Archeress [Artemis] denounces Dionysos the dancer . . . I shrink from Leto, still a proud braggart, when she holds up at me the arrow that defended her bed and slew Tityos (Tityus) the lustful giant. I am tortured also with double pain, when I see sorrowing Semele and proud Maia among the stars. You are not like a son of Zeus.

You did not slay with an arrow threatening Otos (Otus) and hightowering Ephialtes, no winged shaft of your destroyed Tityos, you did not kill that unhappy lover bold Orion, nor Hera's guardian Argos, the cowkeeper, a son of the earth so fertile in evil, the spy on Zeus in his weddings with horned cattle! No, you weave your web of merriment with Stayphylos and Botrys, inglorious, unarmed, singing songs over the wine; you degrade the earthy generation of Satyroi (Satyrs), sine they also have touched the bloodless Bakkhanal (Bacchanal) dance and drowned all warlike hopes in their cups. There may be banquet after battle, there may be dancing after the Indian War in the palace of Staphylos; viols may let their voice be heard again after the victory in the field. But without hard work it is not possible to dwell in the inaccessible heavens. The road to the Blessed is not easy; noble deeds give the only path to the firmament of heaven by God's decree. You too then, endure hardship of every kind.

Hera for all her rancour foretells for you the heavenly court of Zeus.’ She spoke, and flew away. The god leapt from his bed, with the terrible sound of that threatening dream still in his ears." Nonnus, Dionysiaca 32. 175 ff : "[In a scene from Dionysos' war against the Indians :] Deathly Ares shouted as loud as nine thousand, with Eris (Discord) moving by his side to support him; in the battle he placed Phobos (Rout) and Deimos (Terror) to wait upon Deriades [the Indian King]." ERIS GODDESS OF ARGUMENTS Aeschylus, Seven Against Thebes 1057 ff (trans. Weir Smyth) (Greek tragedy C5th B.C.) : "Eris (Discord) is the last of the gods to close an argument." ERIS GODDESS OF MARITAL DISCORD Antoninus Liberalis, Metamorphoses 11 (trans.

Celoria) (Greek mythographer C2nd A.D.) : "[Polytekhnos (Polytechnus) and Aedon of Kolophon (Colophon) in Lydia :] One day they blurted out the needless remark that they loved each other more than did Hera and Zeus. Hera found what was said to be insupportable and sent Eris (Discord) between them to create strife in their activities. Polytekhnos (Polytechnus) was on the point of finishing off a standing board for a chariot and Aedon of completing the web she was weaving. They agreed that whoever of the two would finish the task more quickly would hand over a female servant to the other. Aedon was the quicker in finishing off her web--Hera had helped her in the task. Polytekhnos was infuriated by the victory of Aedon . . . [He then fetched Aedon's sister Khelidon (Chelidon), raped her and brought her back disguised as a slave for his wife. The pair on discovering each other's identities murdered Polytekhnos' son and fed him to his father : the gods then transformed them all into birds]." Statius, Thebaid 5.

65 ff (trans. Mozley) (Roman epic C1st A.D.) : "[To punish the women of Lemnos for spurning her worship, she drove them to murder their husbands :] Everywhere reigned bitter Odia (Hatred) and Furor (Rage) and Discordia (Discord) [Eris] sundering the partners of the bed." ERIS GODDESS OF COMPETITIVE STRIFE Hesiod, Works and Days 11 ff (trans. Evelyn-White) (Greek epic C8th or C7th B.C.) : "It was never true that there was only one Eris (Strife). There have always been two on earth. There is one you could like when you understand her. The other is hateful. The two Erites have separate natures. There is one Eris who builds up evil war, and slaughter. She is harsh; no man loves her, but under compulsion and by will of the immortals, men promote this rough Eris (Strife). But the other one was born the elder daughter of black Nyx (Night).

The son [Zeus] of Kronos (Cronus), who sits on high and dwells in the bright air set her in the roots of the earth and among men; she is far kinder. She pushes the shiftless man to work, for all his laziness. A man looks at his neighbour, who is rich: then he too wants work; for the rich man presses on with his ploughing and planting and ordering of his estate. So the neighbour envies the neighbour who presses on toward wealth. Such Eris (Strife) is a good friend to mortals." ERIS THE INFERNAL GODDESS Alcman, Fragment 146 (trans. Campbell, Vol. Greek Lyric II) (Greek lyric C7th B.C.) : "Eris (Strife) infernal monster." Virgil, Aeneid 6. 280 ff (trans. Day-Lewis) (Roman epic C1st B.C.) : "[Upon the porch and entrance to Hades :] Here dwells . . .

lunatic Discordia (Strife) [Eris] whose viperine hair is caught up with a headband soaked in blood." Seneca, Hercules Furens 90 ff (trans. Miller) (Roman tragedy C1st A.D.) : "[Hera rages against Herakles (Heracles) :] ‘Dost think that now thou hast escaped the Styx [i.e. the Underword] and the cruel ghosts? Here will I show thee infernal shapes.

One in deep darkness buried, far down below the place of banishment of guilty souls, will I call up--the goddess Discordia (Discord) [Eris], whom a huge cavern, barred by a mountain, guards; I will bring her forth, and drag out from the deepest realm of Dis [Haides] whatever thou hast left; hateful Scelus (Crime) [Hybris?] shall come and reckless Impietas (Impiety) [Dyssebia], stained with kindred blood, Error (Error) [Ate], and Furor (Mad-Rage) [Lyssa], armed ever against itself--this, this be the minister of my smarting wrath!’" ANCIENT GREEK ART Discordia, Roman War-Goddess of Strife Roman Discordia is the Roman Goddess of Discord or Strife, in opposition to Concordia , the Goddess of Harmony. Her name means "disagreement" or "dissention", and can also refer to sedition or mutiny in a military context.

She is most probably a Roman version of the Greek Eris , the Goddess of Strife who was responsible for beginning the Trojan War by tossing a pretty golden apple inscribed with the words "To the Most Beautiful" into the company of the Gods; unsurprisingly, several Goddesses immediately said, "Well, that must mean me, of course!" and the ensuing problems led to the abduction of Helen of Sparta by one Paris. Discordia is also identified with the Greek Ate, the Goddess of Mischief (said to be the daughter of Eris), whose favorite pastime is tripping up both mortals and immortals, making them do stupid things that they later regret. Discordia is mentioned in Virgil's Aeneid as a friend of Bellona , the War-Goddess, and Discordia was a part of Her retinue along with other like Deities such as Mars, the War God; Vacuna , a Sabine War-Goddess; personifications of fear such as Fuga ("Flight" or "Fleeing"), Pallor ("Paleness", just like it looks), Timor ("Dread"), and Pavor ("Panic"); and the Furies, Goddesses of Vengeance.

This band also included some Deities representing the nobler aspects of war such as Honos ("Honor", "Good Reputation"), Virtus ("Strength" or "Character", though it can also mean "Army" or "Host"), Victoria , Goddess of Victory, and Vitula , Goddess of Joy (Who is presumably joyous when a battle is won). Discordia does not seem to have much mythology of Her own, and what there is is borrowed from Eris; though personality-wise She is rather more warlike and ferocious. Virgil describes Her quite vividly: he calls Her "lunatic Discordia" Who resides at the entrance to Hell; She takes part in battle with joy, "exulting in Her torn mantle" and is said to have "viperine hair... caught up with a headband soaked in blood". All art here ©2004-2013 Thalia Took. You are free to borrow the images here for your own personal or religious use. If you use any on your personal non-commercial website, please credit the work to Thalia Took. If you can link back to this site, I'd appreciate it. Always ask permission first for any other requests for use of this art.

Obscure Goddess Online Directory text ©2006-2012 Thalia Took, and please do not reproduce it. Questions or comments? E-mail me . Eris - Goddess of Discord and Strife Eris Previous Page The Daughter of Nyx [Night] Eris is the daughter of black Nyx [Night]. Her influence can be felt in every quarrel, feud and disagreement on the face of the earth and even on the heights of Mount Olympos. Although she is considered untrustworthy by the Olympians, they are careful not to provoke her ... she is justifiably feared and respected for the eternal and unrelenting strife she can engender. As the daughter of Nyx, Eris is the sister of Nemesis [Indignation], Geras [Old Age], Philotes [Friendship] and Apate [Deceit]. Of the daughters of Nyx, Eris is perhaps the most frightening because of her subtlety. Nemesis is a powerful goddess but she only acts when Zeus commands retribution or punishment. Geras is only frightening to those who allow old age to make them fear the future.

Philotes is a goddess who needs to be embraced with caution because unwise friendships can be emotionally and financially costly ... to paraphrase an old adage, "Cheat young men with dice and old men with oaths of friendship." Apate can cause frustration but compared to Eris, her deeds are quite petty. The poet Hesiod is credited as the author of the definitive work on the Greek Immortals, Theogony. In another of his poems, Works and Days, Hesiod explains that there are actually two goddesses named Eris ... "one is praised when men understand her; the other is blameworthy" ... Hesiod explains that strife and discord can serve as positive motivators ... it's when we allow our hardships and disagreements make us do things we regret that the negative aspects of Eris are manifested. The Judgment of Paris The roots of the animosity between the Greeks and the Trojans might be traced to one defining moment ... that incident has become known as The Judgment of Paris but a more appropriate name would have been The Judgment of Alexandros. Prince Alexandros of Troy was sometimes called Paris in the Iliad but now the name Alexandros has been forgotten ...

the name Paris has supplanted that of Alexandros because modern artists and poets seem to prefer the name Paris for its simplicity and uniqueness. The Judgment of Alexandros took place on the slopes of Mount Ida just prior to the Trojan War, i.e. prior to 1250 BCE ... the occasion was the marriage of the Nereid Thetis and a mortal man named Peleus. Being allowed to marry a goddess was a reward for Peleus because of his undying devotion to the gods on Mount Olympos. Being forced to marry a mortal was a punishment for Thetis because she had refused the amorous advances of Zeus ... she was being taught a lesson in humility. The above depiction of the Judgment of Alexandros clearly shows Alexandros seated with Hermes looking over his shoulder. Athene, Hera and Aphrodite are to the right with Eros [primal love] watching from the top of a column behind them. The goddess standing on the rock outcropping in the upper-left is undoubtedly Eris ... she seems pleased with the results of her handiwork. The goddess Hera made sure the wedding was well attended ... one of the most notable Immortals at the wedding was the goddess Eris.

She did not come to celebrate ... she came to cause trouble. Eris tossed down a golden apple in the midst of the goddesses ... the inscription on the apple said, 'For the most beautiful one.' Naturally, Hera, Athene and Aphrodite all assumed that the prize was for them and when the intended conflict arose, Hermes escorted the three goddesses to Mount Ida so that Prince Alexandros [Paris] could make the final decision as to which goddess deserved the golden apple. Alexandros was placed in a very difficult position but that's exactly what Zeus intended. The drama that was unfolding at the wedding of Thetis and Peleus was simply the first step in a coordinated series of events that would culminate with the Trojan War. Zeus was using Eris and the other Immortals to help him rid the earth of the demigods, i.e. the sons of Immortals and human women. His own daughter Helen was used to help perpetuate his plan but she was not sacrificed in the war or its aftermath. Alexandros could not escape his destiny ... he had to choose the most beautiful goddess but which one should he choose? Hera has always been the most beautiful goddess on Mount Olympos ...

he could not ignore the fact that she was the sister/wife of Zeus ... she seemed like an obvious choice. Athene is the virgin goddess of wisdom and even though she is sometimes called the Grim-Goddess, she is quite beautiful by any mortal standard. Aphrodite is the goddess of love ... her charms and enchantments were legendary ... Alexandros should have chosen Aphrodite for those reasons alone but his choice was based on greed and desire ... beauty had nothing to do with it. Aphrodite told Alexandros that if he selected her, she would give him the most desirable woman in the world ... she would give him the daughter of Zeus ... she would give him Helen of Sparta. Alexandros immediately understood what that meant. Helen's beauty was beyond compare ... when poets sang about her, she was always compared to a goddess ... and rightly so. Even when she was a young girl, her grace would make men to swoon. When her father let it be known that he was seeking a husband for Helen, suitors came from all over the civilized world ... not ordinary men ... Helen's suitors were the finest specimens of manhood to walk the earth.

Her father made them all take a solemn oath that they would peacefully abide by his choice and more importantly, they would all come to Helen's defense if she should ever be taken from her husband. Helen's father knew all to well the hypnotic effect she had on men. Alexandros chose Aphrodite as the most beautiful goddess because he wanted Helen ... the apple that Eris used to start the conflict between Hera, Athene and Aphrodite was nothing less than the seed for ten long bloody years of war ... the Trojan War was one of Eris's finest moments. Eris at Troy During the Trojan War, Eris rode into battle on the side of the Trojans with her brother and companion, Ares [god of war]. She is more generally known for the less deadly forms of conflict; political strife, personal contention, rivalry and wrangling but the potential for evoking her deadly nature is ever present. Eris would appear frail and small as she entered the fighting but as she strode through the carnage she would get larger and larger until her head would brush the heavens. She hurled cruelty and hatred down on the fighting men ... she would groan with pleasure as she watched the melee ...

her countenance was so dreadful, the timid Immortals kept their distance. Eris was called the Lady of Sorrow and she fought alongside Apollon and Ares in the defense of Aphrodite's beloved son, Aineias. One of the more dramatic moments of the Trojan War was when Achilles's companion Patroklos was killed while he was wearing Achilles's armor. Trojan Prince Hektor stripped Achilles's armor from Patroklos's dead body and Zeus fitted the glorious armor to Hektor's body. Seeing Prince Hektor in Achilles's armor, the Trojans imagined that they had achieved a significant advantage but in reality they had provoked a murderous rage in Achilles's heart that could only be assuaged with the blood of countless Trojans. Before he could begin his rampage, Achilles needed new armor. His mother Thetis went to Hephaistos, Smith of the gods, for Achilles's new armor. The divine armor was animated and alive with a variety of scenes from everyday life ... some scenes were peaceful but since the shield was for the most vicious fighter in the world, the majority of the scenes were extremely violent.

One of the bloodiest depictions on the shield was of Eris walking through the battle carnage, stained with blood, carrying a wounded man and an unwounded man in her arms and dragging a dead man by his feet ... Eris was fighting with Kydoimos [Confusion] and Kera [Black Fate] as they dragged away the corpses of the men who had fallen in the animated battle on the shield. The Children of Eris It is interesting to note that of all the children of Nyx, Eris is the only one to have children of her own. The children of Nyx seem to be "forces of nature" that manifest themselves without invocation ... the children of Eris are a Who's Who of the darker aspects of human behavior. In the poem Theogony by Hesiod, Eris's children are listed without elaboration because their names more or less say it all. Algea Eris is often confused with the Roman goddess, Discordia.

Eris in the Iliad [from four different translations] Richmond Lattimore Iliad - book 4, line 440 - Ares drove these on, and the Achaians grey-eyed Athene, and Terror drove them, and Fear, and Hate whose wrath is relentless, she the sister and companion of murderous Ares, she who is only a little thing at first, but thereafter grows until she strides on the earth with her head striking heaven. She then hurled down bitterness equally between both sides as she walked through the onslaught making men's pain heavier. Iliad - book 5, line 518 - So Aineias stood among his friends, who were happy as they saw him coming back alive, and unwounded and full of brave spirit; yet they asked him no question, for the rest of their fighting work would not let them, that the silver-bow god woke, and manslaughtering Ares, and Hate, whose wrath is relentless. Iliad - book 11, line 73 - ... so Trojans and Achaians driving in against one another cut men down, nor did either side think of disastrous panic.

The pressure held their heads on a line, and they whirled and fought like wolves, and Hate, the Lady of Sorrows, was gladdened to watch them. She alone of all the immortals attended this action ... Iliad - book 18, line 535 - These stood their ground and fought a battle by the banks of the river, and they were making casts at each other with their spears bronze-headed; and Hate was there with Confusion among them, and Death the destructive; she was holding a live man with a new wound, and another one unhurt, and dragged a dead man by the feet through the carnage. Iliad - book 20, Line 48 - But after the Olympians merged in the men's company strong Hatred, defender of peoples, burst out, and Athene bellowed standing now beside the ditch dug at the wall's outside and now again at the thundering sea's edge gave out her great cry, while on the other side Ares in the likeness of a dark stormcloud bellowed, now from the peak of the citadel urging the Trojans sharply on, now running beside the sweet banks of Simoeis.

Loeb Classical Library Iliad - book 4, line 440 - And the Trojans were urged on by Ares, and the Achaeans by flashing-eyed Athene, and Terror, and Rout, and Strife who rages incessantly, sister and comrade of man-slaying Ares; she first rears her crest only a little, but then her head is fixed in the heavens while her feet tread on earth. She it was who now cast evil strife into their midst as she went through the throng, making the groanings of men to increase. Iliad - book 5, line 518 - And Aeneas took his place in the midst of his comrades, and they rejoiced as they saw him coming to join them alive and whole and possessing noble courage. But they questioned him not at all, for toil of another sort did not allow them, the toil which he of the silver bow was rousing, and Ares the bane of mortals, and Strife that rages without ceasing. Iliad - book 11, line 73 - ...

the Trojans and Achaeans leapt on one another and slaughtered, nor did either side take thought of ruinous flight; and equal heads had the battle, and they raged like wolves. And Strife, who causes many groanings, rejoiced as she looked on; for alone of the gods she was with them in their fighting ... Iliad - book 18, line 535 - Then they set their battle in array and fought beside the riverbanks, and were ever striking one another with bronze-tipped spears. And among them Strife and Tumult joined, and destructive Fate, grasping one man alive, fresh wounded, another without a wound, and another she dragged dead through the melee by the feet; and the raiment that she had about her shoulders was red with the blood of men. Iliad - book 20, line 48 - But when the Olympians had come into the midst of the throng of men, then up leapt mighty Strife, the rouser of armies, and Athene cried aloud—now standing bedside the trench dug outside the wall, and now on the loud-sounding shores, she would utter her loud cry.

And from the opposite side shouted Ares, dread as a black tempest, shrilly urging the Trojans on from the topmost citadel, and now again as he sped by the shores of Simois toward Callicolone. Robert Fagles Iliad - book 4, lines 511, 513 and 515 - Ares drove them, fiery-eyed Athena drove the Argives, and Terror and Rout and relentless Strife stormed too, sister of man-slaughtering Ares, Ares' comrade-in-arms—Strife, only a slight thing when she first rears her head but her head hits the sky as she strides across the earth. Now Strife hurled down the leveler Hate amidst both sides, wading into the onslaught, flooding men with pain. Iliad - book 5, line 599 - ... Aeneas ... the captain took his place amidst his men. And how they thrilled to see him still alive, safe, unharmed and marching back to their lines, his soul ablaze for war, but his men asked him nothing.

The labor of battle would not let them, more labor urged by the god of the silver bow and man-destroying Ares and Strife flaring on, headlong on. Iliad - book 11, lines 84 and 86 - ... so Achaeans and Trojans closed and slashed, lunging into each other and neither side now had a thought of flight that would mean disaster. No, the pressure of combat locked them head-to-head lunging like wolves, and Strife with wild groans, exulted to see them, glaring down at the melee, Strife alone of immortals hovering over fighters. Iliad - book 18, line 623 - ... lining up for assault both armies battled it out along the river banks—they raked each other with hurtling bronze-tipped spears. And Strife and Havoc plunged in the fight, violent Death—now seizing a man alive with fresh wounds, now one unhurt, now hauling a dead man through the slaughter by the heels, the cloak on her back stained red with human blood.

Iliad - book 20, line 57 - But once the Olympians merged with the mortal fighters, Strife the mighty driver of armies rose in strength and Athena bellowed her stunning war cry—standing now at the edge of the deep-dug trench outside the rampart, now at the thundering cliffs she loosed her vibrant cry. And Ares bellowed his cry from far across the lines, churning black as a whirlwind, roaring down now from the city's crest, commanding Trojans on and now rushing along the Simois banks and scaling Sunlight Hill. Robert Fitzgerald Iliad - book 4, line 532 - This great army Arês urges on; the other, grey-eyed Athêna, Terror and Rout, and Hate, insatiable sister-in-arms of man-destroying Arês—frail at first, but growing, till she rears her head through heaven as she walks the earth. Once more she sowed ferocity, traversing the ranks of men, redoubling groans and cries. Iliad - book 5, line 594 - ... Aineías, with his fighting spirit restored.

He stood again amid his peers, to their relief; they saw him whole, without a scratch, and hot for war—but no one there could pause to question him; Apollo brought new toil upon them now, with Arês, bane of men, and Strife insatiable. Iliad - book 11, line 81 - ... those armies moved to cut each other down, and neither Trojans nor Achaians thought of ruinous retreat. The line of battle held them face to face, lunging like wolves, and Strife who thrives on groaning looked on that field in joy, for she alone of goddesses or gods mixed in the fighting. Iliad - book 18, line 615 - Battle lines were drawn, and on the riverbanks the fight began as each side rifled javelins at each other. Here then Strife and Uproar joined the fray, and ghastly Fate, that kept a man with wounds alive, and one unwounded, and another dragged by the heels through battle-din in death.

Iliad - book 20, line 53 - When the Olympians joined the lines arrayed, Strife came in power, goader of fighting men. Then standing by the moat outside the wall or on the shore of beating surf, Athêna shrieked, and her adversary, Arês, yelled across from her, like a pitch-black hurricane roaring to Trojans from the heights of Troy, or veering by the course of Simóeis on Kallikolônê. Other Text References Theogony line 225 - Also deadly Nyx [Night] bare Nemesis [Indignation] to afflict mortal men, and after her, Apate [Deceit] and Philotes [Friendship] and hateful Geras [Old Age] and hard-hearted Eris.

line 226 - Abhorred Eris bare Ponos [Hardship], Lethe [Forgetfulness], Limos [Famine], tearful Algea [Pain], Hysminai [Fighting], Machai [Quarrels], Phonoi [Murders], Androktasiai [Manslaughters], Neikea [Grievances], Logoi [Lies], Amphillogias [Disputes], Dysnomia [Lawlessness], Ate [Blindness or Ruin] and Horkos [Oath]. Works and Days line 11 - There are two goddesses called Eris; one is praised when men understand her; the other is blameworthy ... line 16 - Men pay harsh Eris her due honor with war and cruelty; she is the elder daughter of Nyx [Night] and Zeus ... line 24 - when Eris promotes competition, she is wholesome for men ... line 28 - Hesiod urges his brother Perses not to let Eris, who delights in mischief, to hold his heart back from work ...

line 804 - Hesiod advises his brother Perses to avoid fifth days; they are unkindly and terrible. On a fifth day, they say, the Erinyes assisted at the birth of Horkos [Oath], whom Eris bare to trouble the forsworn. Shield of Herakles. line 148 - The shield of Herakles had animated images which included one of Phobos [Fear] with frightful Eris, who arrays a throng of men for battle, upon his brow. line 156 - Animated on the shield of Herakles, Eris was there with Kydoimos [Uproar] and Kera [Fate]. Kypria fragment 1 - Eris arrives at the wedding of Thetis and Peleus and starts a dispute between Hera, Athene and Aphrodite [goddess of love] as to which of the goddesses is the most beautiful. Description of Greece by Pausanias Pausanias - book 5 [Elis 1], 19.2 - There is also Melanion by whom is Atalanta holding a young deer.

Aias [Ajax] is fighting a duel with Hektor, according to the challenge [Iliad, book 7, line 225 - Loeb, Lattimore, Green translations], and between the pair stands Eris in the form of a most repulsive woman. Another figure of Eris is in the sanctuary of Ephesian Artemis; Kalliphon of Samos included it in his picture of the battle at the ships of the Greeks. On the chest are also the Dioskuri [Kastor and Polydeukes], one of them a beardless youth, and between them is Helen. Pausanias - book 9 [Boeotia], 31.4 - The Boeotians dwelling around [Mount] Helikon hold the tradition that Hesiod wrote nothing but the Works [Works and Days], and even of this they reject the prelude to the Muses, saying that the poem begins with the account of the [two] Eris' [Strifes']. They showed me also a tablet of lead where the spring is, mostly defaced by time, on which is engraved the Works.

Eris Eris See More Eris Pictures > Eris was the Greek goddess of chaos , strife and discord. She was the daughter of Zeus and Hera ; according to other myths , she was the daughter of Nyx (dark night) alone. Her opposite was Harmonia . The equivalent Roman goddesses of Eris and Harmonia were Discordia and Concordia. She had a son, Strife, whom she brought along with her when she rode her chariot to war alongside Aris . Eris played an important role in the events that eventually led to the Trojan War . All of the Olympians had been invited to the wedding of Peleus and Thetis , who would become the parents of Achilles ; however, Eris was not invited, due to her inclination to cause discord. As a means of revenge, Eris dropped the golden Apple of Discord into the party, which had the words To The Fairest One inscribed on it. Hera , Athena and Aphrodite started quarreling over who the apple should be given to, so Zeus appointed Paris , Prince of Troy , as the person to solve the dispute.

The goddesses offered Paris various gifts, but he eventually picked Aphrodite , who promised him the most beautiful woman in the world; Helen , wife of Menelaus , king of Sparta . Eris Is also called Discordia. Eris | Greek Mythology Wiki | Fandom powered by Wikia Apple of Discord All of Mt. Olympus and many gods and goddesses were invited to the wedding of Peleus and Thetis. Eris, however, was not invited. Angered, she arrived at the wedding in secret, and tossed a golden apple with the inscription "To The Fairest" on it. Most of the gods recoiled from this, and most goddesses as well. However, Athena , Hera , and Aphrodite did not recoil, believing they were the fairest, and argued over it. Eventually, they consulted Zeus. Zeus did not want to get on any of their bad sides, so he chose a mortal named Paris to judge them. Hera offered him jurisdiction over a large piece of land. Athena offerred him wisdom. Aphrodite offered him the love of the most beautiful woman in the world. Paris chose Aphrodite.

This caused a war between the gods known as the Trojan War. Later, he married Helen of Troy, which caused war between Troy and Greece. Trojan War After that Paris proclaimed that Aphrodite is the most beautiful goddess (because of Helen), Athena and Hera became furious on Paris for not choosing them as the most beautiful goddess. Athena and Hera quarelled with Aphrodite. Aphrodite became furious on Athena and Hera. So, Aphrodite declared the Trojan War. Athena and Hera sided the Greeks while Aphrodite sided Paris. Eris rode a chariot with Ares and Enyo beside of her chariot. Eris sided Aphrodite. Eris's main goal was to protect the son of Venus and Trojan royalty, Aeneas. Aeneas escaped from the war then found Rome. After the war ended, Athena and Hera hated Aphrodite. Chaotic Love Two mortals named Polykethos and Aedon claimed to be more in love with each other than Zeus and Hera . This angered Hera so much, she sent Eris to wreak havoc on them. She went and saw the two. Polykethos was making a chariot, and Aedon was weaving.

Eris offered a challenge, the last to finish would have to present the other with a female slave. Aedon won, and Polykethos was angry. Polykethos grabbed Aedon's sister and disguised her as a slave. Aedon was furious, because she tormented the slave. She chopped her son up, whom Polykethos loved dearly, and fed him to him in a stew. The two then quarelled and kerfuffled, until the gods turned them into birds. Trivia Discordianism In the late 1950s, Gregory Hill and Kerry Thornley began the tongue-in-cheek religion of Discordianism . They developed a philosophical system with Robert Anton Wilson, Robert Shea, Camden Bernares, Bob Newport, and several others. The religion teaches that disorder is as important as order to creativity and life itself, and emphasizes the idea of thinking for yourself. While the philosophy does not have one "holy book," the best-known are probably the first published, Principia Discordia by Hill with Thornley and others, and the novels of the trilogy The Illluminatus! Trilogy by Shea and Wilson.

Other well-known works include Apocrypha Discordia, Ek-sen-trik-kuh Discordia: The Tales of Shamlicht, Historica Discordia, and Schrödinger's Cat Trilogy. Planet Eris The dwarf planet Eris was discovered by the Palomar Observatory-based team of Mike Brown, Chad Trujillo, and David Rabinowitz on January 5, 2005, from images taken on October 21, 2003. The discovery was announced on July 29, 2005. It was originally called "Planet X" and nicknamed Xena after the character of the television program of the same name. Its then only known moon was called "Gabrielle" in honor of Xena's companion. Erisians (aka Discordians) Professor Mu-Chao with Reverend Loveshade began a campaign to get the planet named Eris or Discordia; this became known as "The Jake that Changed a World." The planet, re-classified as a dwarf planet along with Pluto, was named Eris on September 13, 2006 by the International Astronomical Union.

The moon, named Shamlicht by Erisians, was officially named Dysnomia after Eris' daughter, the daemon of lawlessness. (This may have also been a reference to Xena who was played by Lucy Lawless). Ares and Enyo are Eris's companion since the three of them share interests toward violence. She is sometime shown with wings. Gallery is there any more info on her childhood? im doing a report about this so i kind of need to know... 2015-04-07T22:42:09Z Are there any more stories about Eris? 2015-03-31T13:05:58Z There are many stories about Eris in Discordian works. Some with stories about her include ''Principia Discordia'&#03... 2015-05-08T21:45:02Z

Question: Who in Roman mythology, was the goddess of strife?
Answer: DISCORDIA