Eros Greek God Quotes

I was pondering the Greek ideals of love. Agape, of course, the highest love, the love that Gods feel. Then eros, romantic love; and philia, the love of friends; and storge, the love of family.

Eros mumbled something. "I'm sorry?" said Aphrodite. "Whatwouldjesusdo." "What would Jesus do?" said Aphrodite. "Let me tell you something. Jesus was a very good boy. He would do exactly what his mother told him to." "But-" "Jesus was supposed to be a god, right?" said Aphrodite. "Ergo, he did revenge. All gods do revenge." "Not exactly. He said you should turn the other-" "What else does your Jesus say?" Aphrodite interrupted. "I thought you didn't care." "Let me see," said Aphrodite. "I remember. 'Honour thy father and mother'." "One, that wasn't Jesus. And two, it's hard to honour your father when there are so many candidates for who he might be." "That's not very nice," said Aphrodite. "You know who your father is. It's your cousin Ares." [...] "I wish the Virgin Mary was my mother," grumbled Eros eventually.

While we might say that we have fallen in love or developed a crush on someone unsuitable, the Greeks tended to externalize the causes of such experiences. We fall in love, they were struck by an arrow shot by the god Eros, for example. A sophisticated language of psychology simply didn’t exist at the time that Euripides was writing, so things which are internalized for us were often launched upon a Greek from without.

Who was I to meddle in people’s love lives? Mine was a mess. My heart wanted the one thing it wasn’t allowed to have — love with someone besides my cupid-appointed soul mate. I was so screwed up, I made the dysfunctional relationships on Jerry Springer look wholesome.

He crossed the bridge and followed a little path that ended at a Greek temple dedicated to Eros. The god himself lay face downward in a pile of old newspapers and bottles. From

Fairest of the deathless gods. This idea the Greeks had of him is best summed up not by a poet, but by a philosopher, Plato: "Love—Eros—makes his home in men's hearts, but not in every heart, for where there is hardness he departs. His greatest glory is that he cannot do wrong nor allow it; force never comes near him. For all men serve of him their own free will. And he whom Love touches not walks in darkness.

With a tug, I pulled Len off his knees, wrapped my arms around him, and hugged him close. Behind his back, I flashed a middle finger of defiance I hoped Cupid saw high up on Mount Olympus. Fuck soul mates. Fuck Grayson. Fuck Cupid. I was keeping the ring.

of the problem was that Chaos got a little creation-happy. It thought to its misty, gloomy self: Hey, Earth and Sky. That was fun! I wonder what else I can make. Soon it created all sorts of other problems—and by that I mean gods. Water collected out of the mist of Chaos, pooled in the deepest parts of the earth, and formed the first seas, which naturally developed a consciousness—the god Pontus. Then Chaos really went nuts and thought: I know! How about a dome like the sky, but at the bottom of the earth! That would be awesome! So another dome came into being beneath the earth, but it was dark and murky and generally not very nice, since it was always hidden from the light of the sky. This was Tartarus, the Pit of Evil; and as you can guess from the name, when he developed a godly personality, he didn't win any popularity contests. The problem was, both Pontus and Tartarus liked Gaea, which put some pressure on her relationship with Ouranos. A bunch of other primordial gods popped up, but if I tried to name them all we’d be here for weeks. Chaos and Tartarus had a kid together (don’t ask how; I don’t know) called Nyx, who was the embodiment of night. Then Nyx, somehow all by herself, had a daughter named Hemera, who was Day. Those two never got along because they were as different as…well, you know. According to some stories, Chaos also created Eros, the god of procreation... in other words, mommy gods and daddy gods having lots of little baby gods. Other stories claim Eros was the son of Aphrodite. We’ll get to her later. I don’t know which version is true, but I do know Gaea and Ouranos started having kids—with very mixed results. First, they had a batch of twelve—six girls and six boys called the Titans. These kids looked human, but they were much taller and more powerful. You’d figure twelve kids would be enough for anybody, right? I mean, with a family that big, you’ve basically got your own reality TV show. Plus, once the Titans were born, things started to go sour with Ouranos and Gaea’s marriage. Ouranos spent a lot more time hanging out in the sky. He didn't visit. He didn't help with the kids. Gaea got resentful. The two of them started fighting. As the kids grew older, Ouranos would yell at them and basically act like a horrible dad. A few times, Gaea and Ouranos tried to patch things up. Gaea decided maybe if they had another set of kids, it would bring them closer…. I know, right? Bad idea. She gave birth to triplets. The problem: these new kids defined the word UGLY. They were as big and strong as Titans, except hulking and brutish and in desperate need of a body wax. Worst of all, each kid had a single eye in the middle of his forehead. Talk about a face only a mother could love. Well, Gaea loved these guys. She named them the Elder Cyclopes, and eventually they would spawn a whole race of other, lesser Cyclopes. But that was much later. When Ouranos saw the Cyclops triplets, he freaked. “These cannot be my kids! They don’t even look like me!” “They are your children, you deadbeat!” Gaea screamed back. “Don’t you dare leave me to raise them on my own!

Fairest of the deathless gods. This idea the Greeks had of him is best summed up not by a poet, but by a philosopher, Plato: "Love—Eros—makes his home in men's hearts, but not in every heart, for where there is hardness he departs. His greatest glory is that he cannot do wrong nor allow it; force never comes near him. For all men serve of him their own free will. And he whom Love touches not walks in darkness.

In love, in other words, those phases are present, in its content, which we cited as the fundamental essence of the absolute Spirit: the reconciled return out of another into self. By being the other in which the spirit remains communing with itself, this other can only be spiritual over again, a spiritual personality. The true essence of love consists in giving up the consciousness of oneself, forgetting oneself in another self, yet in this surrender and oblivion having and possessing oneself alone. This reconciliation of the spirit with itself and the completion of itself to a totality is the Absolute, yet not, as may be supposed, in the sense that the Absolute as a purely singular and therefore finite subject coincides with itself in another finite subject; on the contrary, the content of the subjectivity which reconciles itself with itself in another is here the Absolute itself: the Spirit which only in another spirit is the knowing and willing of itself as the Absolute and has the satisfaction of this knowledge. In love, on the contrary, the spirit’s opposite is not nature but itself a spiritual consciousness, another person, and the spirit is therefore realized for itself in what it itself owns, in its very own element. So in this affirmative satisfaction and blissful reality at rest in itself, love is the ideal but purely spiritual beauty which on account of its inwardness can also be expressed only in and as the deep feeling of the heart. For the spirit which is present to itself and immediately sure of itself in [another] spirit, and therefore has the spiritual itself as the material and ground of its existence, is in itself, is depth of feeling, and, more precisely, is the spiritual depth of love. (α) God is love and therefore his deepest essence too is to be apprehended and represented in this form adequate to art in Christ. But Christ is divine love; as its object, what is manifest is on the one hand God himself in his invisible essence, and, on the other, mankind which is to be redeemed; and thus what then comes into appearance in Christ is less the absorption of one person in another limited person than the Idea of love in its universality, the Absolute, the spirit of truth in the element and form of feeling. With this universality of love’s object, love’s expression is also universalized, with the result that the subjective concentration of heart and soul does not become the chief thing in that expression – just as, even in the case of the Greeks, what is emphasized, although in a totally different context, in Venus Urania[8] and the old Titanic deity, Eros, is the universal Idea and not the subjective element, i.e. individual shape and feeling. Only when Christ is conceived in the portrayals of romantic art as more than an individual subject, immersed in himself, does the expression of love become conspicuous in the form of subjective deep feeling, always elevated and borne, however, by the universality of its content.

Gregory of Nyssa, the fourth-century Greek theologian…, had the (to us) strange insight that desire relates crucially to what might be called the “glue” of society. The erotic desire that initially draws partners together sexually has aIso to last long enough, and to be so refined in God, as to render back to society what originally gave those partners the possibility of mutual joy: that means (beyond the immediate project of child-rearing and family) service to the poor and the outcast, attention to the frail and the orphans, a consideration of the fruit of the earth and its limitations, a vision of the whole in which all play their part, both sacrificially and joyously. It may seem odd now to say that that is where eros should tend; for we have so much individualized and physicalized desire that we assume that sexual enactment somehow exhausts it (and so to run out completely in old age, as bodily strength withers).

Aphrodite and Eros brought love and passion to the cosmos, and thanks to them, the Titans and the Gods came together and populated the world. Seeing that she was without a husband, however, Zeus betrothed her to the lame smith god Hephaestus, who fell in love with her deeply at first sight of her loveliness. But laughter-loving Aphrodite found Hephaestus repugnant, and she turned her gaze to the other gods in search of a more fitting mate.

Chaos came Eros (Sexual love) and Gaia (Earth). Both are personifications of the driving force behind the acts of procreation through which the Cosmos became populated. In time, Gaia would surround and engulf Chaos itself.

From the first three (Chaos, Gaia and Eros) as well as the possible addition of a fourth, Tartarus (the world beneath the earth), came all that exists.

There is in fact no Greek equivalent to our barren term 'sex.' This English word in its present usage emerged only in the nineteenth century, out of clinical discourse. Greeks spoke of what we now call 'sex' by referring to gods - Eros and Aphrodite.

There are several words for love in Greek. Eros means romantic or sexual love.[110] Philia means the love of friendship. Philadelphia is brotherly/sisterly love. Storgē is parental love. The word Paul uses for love here is none of these: it is agapē. In the New Testament this means a wholly benevolent, disinterested love. If the other kinds can be tainted with selfishness, this kind is loving just for the sake of loving, not seeking any reward or return of the love except in the measure it benefits the other. In the New Testament it is used primarily for God’s love for us, which, shown in Jesus’ self-gift on the cross, is “poured into our hearts through the Holy Spirit which has been given to us” (Rom 5:5 RSV). This love, God’s own perfect love, arouses love for God in return (Rom 8:28; 1 Cor 2:9). This could be called the vertical dimension of agapē, descending from the Father and ascending back to him from those who love him in return. This Trinitarian trait of Christian agapē sets it apart from even the highest form of love understood in the Greco-Roman world.

The Greeks differentiated between types of desire. They had a concept called eros, a longing for something, which is never really fulfilled—wanting more and more. The Prophet said, “Nothing will fill the mouth of the son of Adam except the soil of his own grave. If he had one mountain of gold, he will only desire a second.” The Prophet also said, “Two people will never be satiated: seekers of knowledge and seekers of the world.” Covetousness, if it is not for God and His religion, will be for worldly things.

Len’s arm brushed against mine. I pulled the cream and gold comforter over my shoulders and cuddled closer, wishing I could stay in bed all day and snuggle. But Cupid’s minions didn’t get sick days or holidays or time off for good behavior. Instead, I got a demanding boss, no pay, and chained to a man-whore till death do us part. I’d complain, but I didn’t think Cupid’s minions had a union.

Hello to you too, sunshine.” Pulling a book out of my bag, I cracked it open and settled into my time-toignore- Grayson pose. A pose that took me weeks to perfect. “Let’s not pretend we enjoy each other’s company.” “Don’t you get sick of always being…” He waved his hand back and forth in my direction like a conductor guiding an orchestra. “You?” “What’s that supposed to mean?” “Just that if the stick in your ass got any higher we could hang a flag over your head and declare you your own state.

told us the burn wasn’t responding to godly medicine.” Aphrodite’s eyes glowed pink with anger. The other goddesses knew they were taking a chance, so why did they risk getting on Aphrodite’s naughty list? Simple. They were more afraid of Eros. They saw this as a chance to get on his good side. Eros was random. He was dangerous. He could shoot you with one of his arrows and mess up your entire life by making you fall in love with an ugly mortal or a pair of bell-bottom jeans or anything. That prophecy about Psyche marrying a monster? It applied to Eros just fine. Everybody was scared of him, even the gods.

spotted the ruins of an old temple. Hey, she thought, maybe this is a temple of Eros! She struggled up the steep cliffs until she reached the abandoned building. Sadly, it wasn’t a temple of Eros. Judging from the sheaves of wheat carved on the altar, and the amount of dirt on the floor, it was a temple of Demeter that hadn’t been used in decades. What was a temple to the grain goddess doing on a barren mountain in the middle of nowhere? I’m not sure, but Psyche looked at the dusty altar, the broken statues lying across the floor, the graffiti on the walls, and she thought, I can’t leave the place like this. It isn’t right. Despite all her problems, Psyche still respected the gods. She found some supplies in the janitor’s closet and spent a week

The dominant images in the Western world are those of power, wealth and technical knowledge—these are the "gods" we currently honor. We no longer worship the goddess of love; consequently we have no container for sexual ecstasy, the numinous state where the inner core of the individual is awakened and revealed to self and other. Paper hearts and baby cupids hardly suffice; they are symbols of a sentimental romanticism which merely fulfills ego desires. Cupid, the Roman counterpart of the Greek phallic god Eros, has been reduced to a roly­poly, cute cherub with an infantile penis—an image far removed from the potent phallic god who was the consort of the goddess of love. As the potency ascribed to the phallic god has been reduced or negated, so has the image of the goddess of love fallen into limbo. How can we restore her to life?

There is in fact no Greek equivalent to our barren term 'sex.' This English word in its present usage emerged only in the nineteenth century, out of clinical discourse. Greeks spoke of what we now call 'sex' by referring to gods — Eros and Aphrodite.

In the original Orphico-Pythagorean sense, philosophy meant wisdom (sophia) and love (eros) combined in a moral and intellectual purification in order to reach the “likeness to God” (homoiosis theo, [Plato, Theaet. 176b]). This likeness was to be attained by gno-sis, knowledge. The same Greek word nous (“intellect,” understood in a macrocosmic and microcosmic sense) covers all that is meant both by “spirit” (spiritus, ruh) and “intellect” (intellectus, ‘aql) in the Medieval Christian and Islamic lexicon. Thus Platonic philosophy (and especially Neoplatonism) was a spiritual and contemplative way of life leading to enlightenment; a way which was properly and intrinsically intellectual; a way that was ultimately based on intellection or noetic vision (noesis), which transcends the realm of sense perception and discursive reasoning. Through an immediate grasp of first principles, the non-discursive intelligence lead to a union (henosis) with the divine Forms. “Knowledge of the gods,” says Iamblichus, “is virtue and wisdom and perfect happiness, and makes us like to the gods” (Protr.

In the beginning was Night—so this story runs{8}—or, in our language, Nyx. Homer, too, regarded her as one of the greatest goddesses, a goddess of whom even Zeus stands in sacred awe.{9} According to this story, she was a bird with black wings.{10} Ancient Night conceived of the Wind and laid her silver Egg{11} in the gigantic lap of Darkness. From the Egg sprang the son of the rushing Wind, a god with golden wings. He is called Eros, the god of love; but this is only one name, the loveliest of all the names this god bore.