Editing Eos (section)

== Origins ==
=== Proto-Indo-European dawn goddess ===
{{main article|h2éwsōs}}
[[File:Eos.jpg|thumb|left|''[[Eos (painting)|Eos]]'' by [[Evelyn De Morgan]] (1895)]]

All four of the aforementioned goddesses sharing a linguistic connection with Eos are considered derivatives of the [[Proto-Indo-European language|Proto-Indo-European]] stem ''*h₂ewsṓs'' (later ''*Ausṓs''), "dawn". The root also gave rise to [[Proto-Germanic]] ''*Austrō'', [[Old High German]] ''*Ōstara'' and [[Old English]] ''[[Ēostre]] / Ēastre''. These and other [[cognate]]s led to the reconstruction of a Proto-Indo-European dawn goddess, ''*h₂éwsōs''.<ref name=":4">{{cite book|last1=Mallory|first1=J.P.|last2=Adams|first2=D.Q.|title=The Oxford Introduction to Proto-Indo-European and the Proto-Indo-European World|url=https://archive.org/details/oxfordintroducti00mall|url-access=limited|date=2006|publisher=Oxford University Press|location=Oxford, England|isbn=978-0-19-929668-2|page=[https://archive.org/details/oxfordintroducti00mall/page/n456 432]}}</ref><ref name=":5">[[Robert S. P. Beekes|R. S. P. Beekes]], ''Etymological Dictionary of Greek'', Brill, 2009, p. 492.</ref>

In the Greek pantheon, Eos, [[Helios]] and [[Zeus]] are the three gods that are of impeccable [[Proto-Indo-Europeans|Indo-European]] lineage in both etymology and status, although the former two were sidelined in the pantheon by non-PIE newcomers.<ref name=":burk">Burkert, p. [https://books.google.com/books?id=sxurBtx6shoC&pg=PA17 17]</ref> A common epithet associated with this dawn goddess is *''Diwós D<sup>h</sup>uǵh<sub>2</sub>tḗr'', the 'Daughter of [[Dyeus|Dyēus]]', the [[sky god]].<ref>{{harvnb|Mallory|Adams|1997|p=149}}; {{harvnb|Jackson|2002|p=79}}</ref> In [[Homer|Homeric tradition]] however, Eos is never stated to be the daughter of [[Zeus]] ({{lang|grc|Διὸς θυγάτηρ}}, {{grc-transl|Διὸς θυγάτηρ}}), as she is instead the daughter of the Titan [[Hyperion (Titan)|Hyperion]], who plays little role in mythology or religion. Rather, a commonly occurring epithet of hers is {{lang|grc|δῖα}}, ''dîa'', meaning "divine", from earlier ''*díw-ya'', which would have translated into "belonging to Zeus" or "heavenly".<ref>West, p. [https://books.google.com/books?id=ZXrJA_5LKlYC&pg=PA186 186]</ref>

[[File:L'Aurore MR 3243.jpg|thumb|right|''L' Aurore'', 1693 bronze statue of Eos by [[Philippe Magnier]] (1647–1715), on display at [[Louvre]] Museum, [[France]].]]

Eos's characterization as a lovestruck, sexual being who took many lovers is directly inherited from her PIE precursor.{{sfn|Kölligan|2007|page=107}} A common and widespread theme among Hausos's descendants is their reluctance to bring the light of the new day.{{sfn|Mallory|Adams|1997|pages=148–149, 161}}<ref name=":mlw"/> Eos (and Aurora) is sometimes seen as unwilling to leave her bed in the morning, while Uṣas is punished by [[Indra]] for attempting to forestall the day, and the Latvian [[Auseklis]] was said to be locked up in a golden chamber so she could not always rise in the morning.{{sfn|Mallory|Adams|1997|page=149}}

This Indo-European goddess of the dawn was often conflated and equated with [[Hemera]], the goddess of the [[day]] and daylight.<ref name=":brill">{{cite encyclopedia | last = Scheer | url = https://referenceworks.brillonline.com/entries/brill-s-new-pauly/eos-e330980 | first = Tanja | location = Rome | title = Eos | encyclopedia = [[Brill Publications|Brill's New Pauly]] | editor-first1 = Hubert | editor-last1 = Cancik | editor-first2 = Helmuth | editor-last2 = Schneider | translator = Christine F. Salazar | access-date = December 22, 2021 | publisher = Brill Reference Online | doi = 10.1163/1574-9347_bnp_e330980 | date = 2006| s2cid = 246274316 }}</ref> Eos might have also played a role in Proto-Indo-European poetry.<ref name=":burk"/>

=== Connection to Aphrodite ===
Eos also shares some characteristics with the [[List of love and lust deities|love goddess]] [[Aphrodite]] connoting perhaps a semi-shared origin or influence of Eos/''*H<sub>a</sub>éusōs'' on Aphrodite, who otherwise has a Near Eastern origin;<ref>Dumézil, 1934.</ref> both goddesses were known for their erotic beauty and aggressive sexuality, both had relationships with mortal lovers, and both were associated with the colors red, white, and gold.<ref>Cyrino, p. [https://books.google.com/books?id=dhv2AV3eTsUC&pg=PA24 24]</ref> Michael Janda etymologizes Aphrodite's name as an epithet of Eos meaning "she who rises from the foam [of the ocean]"{{sfn|Janda|2010|page=65}} and points to [[Hesiod]]'s ''[[Theogony]]'' account of Aphrodite's birth as an archaic reflex of Indo-European myth.{{sfn|Janda|2010|page=65}} On the other hand, however, it is generally accepted that Aphrodite's name etymology is [[Semitic languages|Semitic]] in origin, and its exact meaning and derivation cannot be determined.{{sfn|West|2000|pages = 134–38}} Evidence is also provided by an [[Italy|Italic]] [[Red-figure pottery|red-figure]] [[krater]] in which Aphrodite is shown holding a mirror beneath a solar disc while the [[Thebes, Greece|Theban]] hero [[Cadmus]] slays the dragon, with a female figure nearly identical to Aphrodite being depicted on another krater labelled "{{lang|grc|ΑΩΣ}}", or ''Aṓs'', the dawn; this shows that although Aphrodite is assimilated to [[Astarte]]/[[Inanna]], in Greek artistic tradition she is sometimes presented in a similar matter to Eos.{{sfn|Dickmann-Boedeker|1974|page=[https://books.google.com/books?id=irYfAAAAIAAJ&pg=PA15 15]}}

Aphrodite, like Eos, is predator and not prey, as no tales of men assaulting Aphrodite exist, but there are many where she abducts mortal men reversing the traditional theme of gods and men pursuing maidens, in the same fashion as Eos.<ref>Ferrari, p. [https://books.google.com/books?id=oXbG_4TRs8QC&pg=PA54 54]</ref> Not only does Aphrodite abduct or seduce mortal men as Eos does, but even cites Eos' own adventures with Tithonus when she seduces [[Anchises]].{{sfn|Kölligan|2007|page=107}}<ref>Nagy, p. [https://books.google.com/books?id=OlluDwAAQBAJ&pg=PA248 248]</ref> The two goddesses are presented as both maleficent and beneficent abductors, as they confer both death (maleficent) and preservation (beneficent) to their mortal lovers.<ref>Greene and Paxton, pp [https://books.google.com/books?id=y1_pWrIey_AC&pg=PA47 47]-[https://books.google.com/books?id=y1_pWrIey_AC&pg=PA52 52]</ref> The two goddesses exist almost side by side in the myth of [[Phaethon of Syria]], with Eos as his mother and Aphrodite as his lover and abductor.{{sfn|Kölligan|2007|pages=107-108}} Moreover, another telling point is how the name “Aoos” is recorded as both a name for [[Adonis]], Aphrodite's East-originating lover, and a son of Eos by Cephalus (like Phaethon) who became king of [[Cyprus]], an island that was regarded as Aphrodite's birthplace. This suggest a mixture of Mycenaean and Phoenician religions on the island; it is possible that Aoos was originally a generic name used for Eos’ son or lover, which was then attached to Aphrodite in the form of a consort of the same name as she developed from Eos.{{sfn|Dickmann-Boedeker|1974|pages=[https://books.google.com/books?id=irYfAAAAIAAJ&pg=PA66 66-67]}}