Pasithea
In Greek mythology, Pasithea (Ancient Greek: Πασιθέα), or Pasithee, was one of the Graces and the wife of Hypnos.[1] In the Dionysiaca, the epic poem of Nonnus (fifth century CE), she is one of the three attendant Graces of Aphrodite.[2]
Name
[edit]The meaning of the name is obscure and no recent proposals have been made. Benjamin Hederich (1770) states that 'Ihr Namen soll so viel heißen, als die zu allen laufende' ('her name supposedly means "the one who runs to all"'), which he takes to refer to the universal nature and general pleasantness of sleep.[3] Josef Korn, writing under the pseudonym Friedrich Nork, (1843) took it to mean 'die von Allen veherte Göttin' ('the Goddess revered by all'), assuming that it originally referred to Aphrodite.[4]
Parentage
[edit]Although Pasithea is named in the Iliad of Homer, and offered in marriage to Hypnos by Hera,[5] no explicit parentage for her is given. In his Posthomerica, the fourth Century CE Greek poet Quintus Smyrnaeus refers to Hypnos and Hera as being related via marriage, thus making Hera Pasithea's mother.[6] In the Dionysiaca, her father is named as Dionysus,[7] and separately, her mother as Hera.[8] Nonnus does not explain how these two, who are opponents throughout the epic, came to be her parents.[9] In book 48, Nonnus makes Dionysos and Coronis the parents of 'the three Graces', which probably includes Pasithea.[10][11]
Mythology
[edit]In the Iliad, Pasithea is one of the younger Charites/Graces. In book 14, Hera approaches Hypnos, the god of sleep, for help in temporarily removing Zeus from the action of the Trojan War. In exchange for his aid, Hera swears an oath on the Styx, promising Pasithea in marriage to Hypnos, who, it is stated, had always loved her.[12] The same story is referenced, though not retold, by Quintus Smyrnaeus in the Posthomerica.[13]
She is mentioned briefly by the Roman poet Catullus (c. 84 – c. 54 BCE) in Poem 63, and in an epigram attributed to Antipater of Thessalonica in the Greek Anthology as the consort of Hypnos.[14][15] She is also mentioned passingly by the Roman poet Statius, who, in contrast to Homer, makes her the eldest of the Graces in his Thebaid, but gives no other details about her.[16]
Another brief mention or Pasithea comes from a summary of an elgaic poem by 'Sostratus' (who is otherwise unknown) preserved by Eustathius in his commentary on the Odyssey.[17][18] According to Eustathius's summary, part of the poem involves a variation of the Judgement of Paris.[19] Tieresias attends the wedding of Peleus and Thetis, where a beauty contest is held between Aphrodite and the three graces – named as Pasithea, Kale and Euphrosyne – for which Tieresias acts as judge. He announces Kale to be the most beautiful, which incurs the wrath of Aphrodite, who turns him into an old woman. In response Kale makes Tieresias beautiful and takes her to Crete.[20]
Dionysiaca
[edit]Pasithea has a larger role in the Dionysiaca than in any other surviving source, albeit still small. The epic relates the story of Dionysus from his birth up to his acceptance as one of the Olympian gods. In book 13 of the poem, Zeus orders Dionysus to "drive out of Asia with his avenging thyrsus the proud race of Indians untaught of justice".[21] A series of protracted battles over many years follow, with Hera always taking the side of Dionysus' opponents. In book 31, Nonnus reuses Homer's deception of Zeus episode in a different context. Hera commands Iris to take on the form of Nyx, the mother of Hypnos, and visit him to convince him to make Zeus fall asleep for a day so that Hera can help the opponents of Dionysus. As in Homer, the proffered reward for helping Hera is the hand of Pasithea – explicitly named as Hera's daughter – in marriage. She gives Iris a list of places in which she might find Hypnos, including Pasithea's home, Orchomenus.[22] Again, as in Homer, Hypnos accepts the offer.[23]
In book 32, whilst Zeus is asleep through the machinations of Hera, and thanks to the help of Hypnos, the Fury Megaera, lent to Hera by Persephone, drives Dionysos mad, allowing his opponents to devastate his troops. In book 33, Pasithea, gathering shoots and flowers to make ointment for Aphrodite, sees the madness of Dionysus and returns to Aphrodite saddened by what she has seen.[24] Aphrodite sees Pasithea's saddness and assumes it is due to Hypnos's efforts to woo her, and tells her that she will not force marriage upon her, if that is not what Pasithea wishes. Pasithea confesses that her sorrow is not caused by Hypnos, but by the state of her father. She beseeches Aphrodite, as Dionysus's sister, to go to his aid, and Aphrodite sends Eros to shoot the warrior Morrheus with his arrows, making him fall in love with the bacchant Chalcomedeia and distracting him from the battle.[25]
Pasithea also appears in a self-contained story in book 24 of the Dionysiaca, in which the story of Aphrodite trying to use the loom of Athena is told by rhapsode Leucos at the request of Lapethos.[26] Because Aphrodite is unskilled in weaving and its related tasks, the thread she spins before she begins to weave is coarse and thick, and when she attempts to weave with it her work in uneven and the thickness of the thread causes the warp threads to break. Her attendants, Pasithea, Peitho and Aglaea help her by spinning the thread, preparing the wool for spinning, and passing the spun thread to Aphrodite respectively. When Athena discovers what Aphrodite is doing so summons the other gods to see, and their laughter and mockery results in Aphrodite giving up the task and returning to her own domain of affairs, allowing marriages and other aspects of life related to love to resume.
The scene is a clear reference to book 8 of the Odyssey, which contains a story related by the rhapsode Demodocus.[27][28] The story is that of Aphrodite and Ares being caught in flagrante delicto by Hephaestus in a trap of his own design – a skillfully made golden net of thread so fine as to be invisible. Once the two are caught, Hephaestus summons the other gods to the scene, who laugh at the situation the two lovers are in. When the two are finally freed Aphrodite flees to Paphos where the Graces – unnamed – bathe her, anoint her with oil, and clothe her in fine garments.[29]
Notes
[edit]- ^ Käppel, Lutz (1996). "Pasithea [2]". Der neue Pauly. Altertum : Enzyklopädie der Antike : Band 9. J.B.Metzler. pp. 386–387.
- ^ Nonnus, Dionysiaca 16.132, 33.4–24.
- ^ Hederich,Benjamin (1724) pp. 1900-1901.
- ^ Nork, Friedrich (1843) p.20.
- ^ Homer, Iliad 14.263–276
- ^ Quintus Smyrnaeus, Posthomerica 5.395–403.
- ^ Nonnus, Dionysiaca, 15.91; 16.131–132; 33.10–27.
- ^ Nonnus, Dionysiaca, 31.186.
- ^ Bogner (1931) p.182.
- ^ Nonnus, Dionysiaca 48.555-556.
- ^ Vian & Gerlaud (1994) pp. 209-208.
- ^ Homer, Iliad 14.268–276; Pausanias, 9.35.4.
- ^ Quintus Smyrnaeus, Posthomerica 5.395–403.
- ^ Catullus Poems 63.
- ^ Greek Anthology 9.517.
- ^ Statius, Thebiad 2.286.
- ^ O'Hara, (1996) p.173.
- ^ Eustathius, Commentarii ad Homeri Odysseam p. 1665.
- ^ O'Hara, (1996) p.195.
- ^ O'Hara, (1996) p.178; 196.
- ^ Nonnus, Dionysiaca 13.1, translated by W. H. D. Rouse
- ^ Nonnus, Dionysiaca 33.110-123.
- ^ Nonnus, Dionysiaca 31.183–196.
- ^ Nonnus, Dionysiaca 33.4–24.
- ^ 33.35–59, 149–194
- ^ Nonnos Dionysiaca 24.242–329.
- ^ Vian & Hopkinson (1994) pp.155–160.
- ^ Kröll (2011) pp. 33–53.
- ^ Homer, Odyssey 8.266–366.
References
[edit]- The Greek Anthology Vol. 3 (1915) Translated by Paton, W. R. Harvard University Press.
- Bogner, Hans (1931). "Review of Astrologie und Universalgeschichte. Studien und Interpretationen zu den Dionysiaka des Nonnos von Panopolis". Gnomon. 7 (4): 177–194. ISSN 0017-1417. JSTOR 27674349.
- Cancik, Hubert; Schneider, Helmuth, eds. (1996). Der neue Pauly. Altertum : Enzyklopädie der Antike : Band 9. J.B.Metzler.
- Catullus. The Poems. Translated by Kline, A.S. Latin text available at the Perseus Digital Library
- Kröll, Nicole (2011). "Aphrodite am Webstuhl. Das Leukos-Lied in den Dionysiaka des Nonnos von Panopolis". Wiener Humanistische Blätter. 53: 33–58.
- Hederich, Benjamin (1724). M. Benjamin Hederichs, Schol. Hayn. Rect. Gründliches Lexicon Mythologicvm. Johann Friedrich Gleditschens seel. Sohn. pp. 1900–1901.
- Homer (1919). The Odyssey. Translated by Murray, A.T. Harvard University Press. English translation.
- Homer, Homeri Opera in five volumes. Oxford, Oxford University Press. 1920. ISBN 978-0198145318. Greek text available at the Perseus Digital Library.
- Homer (1924). The Iliad. 2: Books 13 - 24. Translated by Murray, A.T. Harvard University Press.
- Nonnus of Panopolis (1940–1942). Dionysiaca. 3 Vols. Translated by Rouse, W.H.D. Harvard University Press. Greek available at the Perseus Digital Library
- Nonnus (1994). Vian, Francis; Gerlaud, Bernard (eds.). Les Dionysiaques. Tome VI : Chants XIV–XVII. les Belles lettres. ISBN 2-251-00438-6.
- Nonnus (1994). Vian, Francis; Hopkinson, Neil (eds.). Les Dionysiaques. Tome VIII : Chants XX–XXIV. les Belles lettres. ISBN 2-251-01033-5.
- Nork, Friedrich (1843). Etymologisch-symbolisch-mythologisches Real-Wörterbuch zum Handgebrauche für Bibelforscher, Archäologen und bildende Künstler. Band 4. Stuttgart, Cast.
- O'Hara, James J. (1996). "Sostratus Suppl. Hell. 733: A Lost, Possibly Catullan-Era Elegy on the Six Sex Changes of Tiresias". Transactions of the American Philological Association (1974-). 126: 173–219. doi:10.2307/370177. ISSN 0360-5949. JSTOR 370177.
- Pausanias (1903). Spiro, Friedrich (ed.). Graeciae Descriptio: Band 1. Teubner.
- Pausanias (1918). Description of Greece in Four Volumes: Vol. 1. Translated by Jones, W.H.S.; Ormerod, H.A. Harvard University Press.
- Statius (1928). Statius in Two Volumes: Vol. 1. Translated by Mozley, J. A. Harvard University Press. English also available at Topos Text