Editing Eos (section)

=== Lovers ===
In spite of the goddess already having a husband in the face of her first cousin Astraeus, Eos is presented as a goddess who fell in love several times. According to [[Pseudo-Apollodorus]], it was the jealous [[Aphrodite]] who cursed her to be perpetually in love and have an insatiable sexual desire because Eos had once lain with Aphrodite's sweetheart [[Ares]], the god of war.<ref name=":2">Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D1%3Achapter%3D4%3Asection%3D4 1.4.4]</ref> The curse caused her to abduct a number of handsome young men. This explanatory myth was the reason offered for Eos' ravenous sexual desires, as this pattern of behavior of hers was noticed by the ancient Greeks.<ref name=":181" />

In the [[Odyssey]], [[Calypso (mythology)|Calypso]] complains to [[Hermes]] about the male gods taking many mortal women as lovers, but not allowing goddesses to do the same. She brings up as example Eos's love for the hunter [[Orion (mythology)|Orion]], who was killed by [[Artemis]] on the island of [[Ortygia]].<ref>[[Homer]], ''[[Odyssey]]'' [https://topostext.org/work/3#OD.5.120 5.121&ndash;124]</ref> Apollodorus also mentions Eos's love for Orion, and adds that she brought him to [[Delos]], where he met Artemis and was subsequently slain by her.<ref name=":2"/> The good-looking [[Cleitus (mythology)|Cleitus]] was snatched and made immortal by her.<ref>[[Homer]], ''[[Odyssey]]'' [https://topostext.org/work/3#OD.15.250 15.250&ndash;251]</ref>

Eos fell in love and abducted [[Cephalus (son of Hermes)|Cephalus]], a son of [[Hermes]], who is sometimes the same as or distinct from the Cephalus that was the husband of Procris, whom she also abducted.<ref>[[William Smith (lexicographer)|Smith]], s.v. [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DC%3Aentry+group%3D16%3Aentry%3Dcephalus-bio-1 Cephalus 1], [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DC%3Aentry+group%3D16%3Aentry%3Dcephalus-bio-2 Cephalus 2]; Hard, p. [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA47 47]; see also Frazer's note on Apollodorus [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+3.14.3&fromdoc=Perseus%3Atext%3A1999.01.0022#note1 1.9.4]</ref>

==== Tithonus ====
[[File:Julien Simon.gif|thumb|''Eos and Tithonus'', by Julien Simon, 1783, [[Musée des Beaux-Arts de Caen]].]]

The myth about the love of Eos and [[Tithonus]] is very old, known as early as Homer, who in the ''Odyssey'' described the coming of the new morning as Eos rising from the bed she shares with Tithonus to bring her light to the world.<ref>[[Homer]], ''[[Odyssey]]'' [https://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0218%3Abook%3D5%3Acard%3D1 5.1]: "And now, as Dawn rose from her couch beside Tithonos - harbinger of light alike to mortals and immortals." Trans. [[Samuel Butler (novelist)|Samuel Butler]].</ref> The earliest (and fullest) account survives in the ''[[Homeric Hymn]] to Aphrodite'', where Aphrodite herself narrates the story to her own lover Anchises. Additionally, the myth is also the subject of one of the very few substantially complete works of Sappho, pieced together from different fragments discovered over a period of more than a hundred years,{{efn|The first modern printing of the complete poem was published in two sections by Michael Gronewald and Robert W. Daniel in ''Zeitschrift für Papyrologie und Epigraphik'' vol. 147, pp. 1–8, and vol. 149, pp. 1–4 (2004); an English translation by [[Martin Litchfield West|Martin West]] is printed in the ''Times Literary Supplement'', 21 or 24 June 2005.  The right half of this poem was previously found in fragment 58 L-P.  The fully restored version can be found in M. L. West, "The New Sappho", in ''Zeitschrift für Papyrologie und Epigraphik'', vol. 151, pp. 1–9 (2005).}} known as the [[Tithonus poem]] or the Old Age poem:<ref name=":sapph">[[Sappho]], fragment [https://www.loebclassics.com/view/sappho-fragments/1982/pb_LCL142.101.xml?result=1&rskey=kNHZR2 58] [= Oxy. 1787 fr. 1. 4–25, fr. 2. 1 + fr. nov. (Lobel Σ. μ. p. 26)].</ref>

{{Blockquote|
...old age already (withers?) all (my) skin, and<br>
 (my) hair (turned white) from black<br>
] (my) knees do not carry (me)<br>
] (to dance) like young fawns<br>
] but what could I do?<br>
] not possible to become (ageless?)<br>
] rosy-armed Dawn [...]<br>
carrying (to) the ends of the earth<br>
] yet (age) seized (him)<br>
] (immortal?) wife.
|[[Sappho]], fragment 58.<ref name=":sapph"/>}}

The myth goes that Eos fell in love with and abducted Tithonus, a handsome prince from [[Troy]], either the brother or the son of King [[Laomedon]] (the father of [[Priam]]).<ref>Hansen, p. [https://archive.org/details/handbookofclassi0000hans/page/48/mode/2up?view=theater&q= 48]</ref> She went with a request to [[Zeus]], asking him to make Tithonus immortal for her sake. Zeus agreed and granted her wish, but Eos foolishly forgot to ask for eternal youth as well for her beloved. So for a while the two lived happily in her palace, but their happiness eventually came to an end when Tithonus’ hair started turning grey as he aged, and Eos ceased to visit him in their bed. Despite that, the goddess kept him around and nourished him with food and ambrosia; Tithonus never died as he had gained immortality as Zeus promised, but he kept aging and shrivelling, and was soon unable to even move. In the end, Eos locked him up in a chamber, where he withered away alone, forever a helpless old man.<ref>''[[Homeric Hymns|Homeric Hymn]] 5 to [[Aphrodite]]'', [http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus:text:1999.01.0138:hymn=5 lines 220–318]; cf. [[Sappho]], fr. 58 Campbell; [[Mimnermus]], fr. 4 Gerber.</ref><ref>[[Clearchus of Soli]] fragment 20 [= [[Zenobius]] [https://books.google.com/books?id=JA9DAAAAcAAJ&pg=PA309 4.18].]</ref> Out of pity, she turned him into a small bug, a [[cicada]] (Greek {{lang|grc|τέττιξ}}, ''tettix'').<ref>Keightley, p. [https://books.google.com/books?id=lWAEAAAAQAAJ&pg=PA63 63]; [[Suda]], s.v [https://topostext.org/work/240#si.122 "Old Man Tithonus"].</ref><ref>[[Hellanicus of Lesbos|Hellanicus]] fragment 142 (FGrH) [= [[Scholia]] on [[Homer]]'s ''[[Iliad]]'' [https://books.google.com/books?id=y5pxAAAAIAAJ&pg=PA64 3.151]; [[scholia]] on the ''[[Odyssey]]'' [https://cts.perseids.org/read/greekLit/tlg5026/tlg007/First1K-grc1/1.5.1-1.6.1 5.1] {{Webarchive|url=https://web.archive.org/web/20230103132927/https://cts.perseids.org/read/greekLit/tlg5026/tlg007/First1K-grc1/1.5.1-1.6.1 |date=2023-01-03 }}.</ref>

In the account of [[Hieronymus of Rhodes]] from the third century BC, the blame is shifted from Eos and onto Tithonus, who asked for immortality but not agelessness from his lover, who was then unable to help him otherwise and turned him into a cicada.<ref>Tsagalis and Markantonatos, p. [https://books.google.com/books?id=sFA_DwAAQBAJ&pg=PT297 297]</ref> [[Propertius]] wrote that Eos did not forsake Tithonus, old and aged as he was, and would still embrace him and hold him in her arms rather than leaving him deserted in his cold chamber, while cursing the gods for his cruel fate.<ref>[[Propertius]], ''Elegies'' [http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0494%3Abook%3D2%3Apoem%3D18b 2.18b]</ref>

This myth might have been used to explain why cicadas were particularly noisy during the early hours of the morning, when the dawn appears in the sky.<ref>[[Loeb Classical Library]], ''Homeric Hymns, Homeric Apocrypha, Lives of Homer'', 2003,  [https://archive.org/details/homerichymnshome0000home/page/176/mode/2up?view=theater p. 177, note 48]</ref> Sir [[James George Frazer]] notes that there was a widespread notion among the ancient Greeks and other ancient peoples that the creatures that shed their skin renew their youth and get to live forever.<ref>See Frazer's note on [[Bibliotheca (Pseudo-Apollodorus)|Apollodorus]] [https://www.perseus.tufts.edu/hopper/text?doc=Apollod.+3.12.4&fromdoc=Perseus%3Atext%3A1999.01.0022#note1 3.12.4]</ref> It could also be a reference to the fact that the high-pitched talk of old men was compared to a cicada's singing, as evidenced in a passage from the ''[[Iliad]]''.<ref name=":rh47">Hard, p. [https://books.google.com/books?id=r1Y3xZWVlnIC&pg=PA47 47]</ref> The ancient Greeks would use a cicada, the most musical of insects, sitting on a harp as an emblem of music.<ref>{{cite news | url = http://nla.gov.au/nla.news-article16435670 | title = The Cicada | newspaper = [[The Sydney Morning Herald]] | date = 21 January 1928 | access-date = 7 June 2013 | page = 21 | publisher = National Library of Australia}}</ref> Cicadas were also believed to be able to survive off of dew alone, a substance closely associated with Eos.<ref name=":rh47"/>

==== Cephalus ====
[[File:The rape of cephalus by eos red figure loutrophoros Antikensammlung Kiel B 787 cropped detail.jpg|thumb|left|The rape of Cephalus by Eos, Apulian red-figure [[Loutrophoros]], ca. 330 BC]]

The abduction of [[Cephalus (son of Deione/Deioneus)|Cephalus]] had special appeal for an Athenian audience because Cephalus was a local boy,<ref>[[Mary R. Lefkowitz]], "'Predatory' Goddesses" ''Hesperia'' '''71'''.4 (October 2002, pp. 325-344) p. 326.</ref> and so this myth element appeared frequently in Attic vase-paintings and was exported with them. In the literary myths, Eos snatched Cephalus against his will when he was hunting and took him to Syria.<ref>Pseudo-Apollodorus, ''[[Bibliotheca (Pseudo-Apollodorus)|Bibliotheca]]'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Atext%3DLibrary%3Abook%3D3%3Achapter%3D14%3Asection%3D3 3.14.3]; [[Pausanias (geographer)|Pausanias]], ''Description of Greece'' [https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D1%3Achapter%3D3%3Asection%3D1 1.3.1]; Hyginus, ''Fabulae'' [https://topostext.org/work/206#189 189]; [[Ovid]], ''[[Metamorphoses]]'' [https://topostext.org/work/141#7.685 7.703]; [[Antoninus Liberalis]], ''Collection of Transformations'' [https://topostext.org/work/216#41 41]</ref> Although Cephalus was already married to [[Procris]], Eos bore him three sons, including [[Phaethon (son of Eos)|Phaethon]] and [[Hesperus]], and in some versions the little-attested Aoos who went on to become king of Cyprus,{{sfn|Dickmann-Boedeker|1974|pages=[https://books.google.com/books?id=irYfAAAAIAAJ&pg=PA66 66-67]}} but he then began pining for Procris, causing a disgruntled Eos to return him to [[Procris]], but not before sowing the seeds of doubt in his mind, telling him that it was highly unlikely that Procris had stayed faithful to him this entire time.

[[File:John Flaxman (1755-1826) - Cephalus and Aurora (1789-90) front, Cephalus's knees upward, Lady Lever Art Gallery, Port Sunlight, Cheshire, June 2013 (9103098456).png|thumb|250px|Cephalus and Aurora, [[John Flaxman]], 1789–90, [[Lady Lever Art Gallery]].]]

Cephalus, troubled by her words, asked Eos to change his form into that of a stranger's, in order to secretly put Procris's love for him to the test. Cephalus, now disguised, propositioned Procris, who at first declined but eventually gave in when he offered her money. He was hurt by her betrayal, and she left him in shame, but eventually they got back together. This time however it was Procris's turn to doubt her husband's fidelity; while hunting, he would often call upon the breeze ('[[Aura (mythology)|Aura]]' in [[Latin language|Latin]], sounding similar to Eos's Roman equivalent [[Aurora (mythology)|Aurora]]) to refresh his body. Upon hearing that, Procris followed and spied on him. Cephalus, mistaking her for some wild animal, threw his spear at her, killing his wife.<ref>[[Ovid]], ''[[Metamorphoses]]'' [https://topostext.org/work/141#7.685 7.700]-[https://topostext.org/work/141#7.851 722]</ref> The second-century CE traveller [[Pausanias (geographer)|Pausanias]] knew of the story of Cephalus's abduction too, though he calls Eos by the name of [[Hemera]], goddess of day.<ref name=":pausn">Pausanias remarking on the subjects shown in the Royal Stoa, [[Classical Athens|Athens]] ([http://www.perseus.tufts.edu/hopper/text.jsp?doc=Paus.+1.3.1&fromdoc=Perseus%3Atext%3A1999.01.0160 1.3.1]) and on the throne of [[Apollo]] at [[Amyclae]] ([http://www.perseus.tufts.edu/hopper/text.jsp?doc=Perseus%3Atext%3A1999.01.0160%3Abook%3D3%3Achapter%3D18%3Asection%3D12 3.18.12]).</ref>

Hyginus omits the kidnapping from the story, and has Cephalus reject Eos out of fidelity to Procris when she begs him to have sex with her. Eos then says to Cephalus that she would not want him to break his vows if Procris herself has not either, and alters his appearance and gives him gifts to trick Procris. Cephalus then goes to Procris as a stranger, and she agrees to lay with him, thereupon Eos removes the enchantment from Cephalus, revealing his identity. Procris, knowing she has been deceived by Eos, flees; she is eventually reunited with Cephalus, but still fearful of Eos, follows him when he goes out hunting, and ends up being accidentally killed by him.<ref>Hyginus, ''Fabulae'' [https://topostext.org/work/206#189 189]</ref>

[[Antoninus Liberalis]] also largely follows the same tradition in his rendition of the myth, though his text contains a lacuna, jumping from Eos' abduction of Cephalus to him having doubts over Procris.<ref>[[Antoninus Liberalis]], ''Collection of Transformations'' [https://topostext.org/work/216#41 41]</ref> The oldest extant account of the myth is attributed to [[Pherecydes of Athens|Pherecydes]], and the elements it contains were all kept by later poets; in his account however Eos plays no role in the myth.<ref>[[Pherecydes of Athens]] FGrHist 3F 34 [= [[Scholia]] on [[Homer]]'s ''[[Odyssey]]'' [https://books.google.com/books?id=tXxxxgDaY4wC&pg=PA90 1.320].]</ref> That being said, artistic evidence of Eos abducting a man that can be identified as Cephalus go as back as the early fifth century BC.{{sfn|Cohen|2006|pages=[https://books.google.com/books?id=SCA2AgAAQBAJ&pg=PA280 280–281]}}