Английская Википедия:Adonis

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Шаблон:Short description Шаблон:About Шаблон:Infobox deity

In Greek mythology, Adonis (Шаблон:Lang-grc; Шаблон:Lang-phn) was the mortal lover of the goddess Aphrodite and Persephone, who was famous for having achieved immortality. He was widely considered to be the ideal of male beauty in classical antiquity.

The myth goes that Adonis was gored by a wild boar during a hunting trip and died in Aphrodite's arms as she wept. His blood mingled with her tears and became the anemone flower. Aphrodite declared the Adonia festival to commemorate his tragic death, which was celebrated by women every year in midsummer. During this festival, Greek women would plant "gardens of Adonis", small pots containing fast-growing plants, which they would set on top of their houses in the hot sun. The plants would sprout, but soon wither and die. Then the women would mourn the death of Adonis, tearing their clothes and beating their breasts in a public display of grief.

Файл:Cupid with Venus and Adonis, fresco in Pompeii.jpg
Antique fresco in Pompeii depicting Adonis, Cupid, and Venus

The Greeks considered Adonis's cult to be of Near Eastern origin. Adonis's name comes from a Canaanite word meaning "lord" and most modern scholars consider the story of Aphrodite and Adonis to be derived from a Levantine version of the earlier Mesopotamian myth of Inanna (Ishtar) and Dumuzid (Tammuz).

In late 19th and early 20th century scholarship of religion, Adonis was widely seen as a prime example of the archetypal dying-and-rising god. His name is often applied in modern times to handsome youths, of whom he is considered the archetype.

Cult

Origin

Файл:Marriage of Inanna and Dumuzi.png
An ancient Sumerian depiction of the marriage of Inanna and DumuzidШаблон:Sfn

The worship of Aphrodite and Adonis is probably a Greek continuation of the ancient Sumerian worship of Inanna and Dumuzid.Шаблон:SnfШаблон:SnfШаблон:Sfn The Greek name Шаблон:Lang (Шаблон:Lang), Шаблон:IPA-grc) is derived from the Canaanite word Шаблон:Lang (Шаблон:Lang), meaning "lord",Шаблон:SfnШаблон:Sfn[1]Шаблон:SfnШаблон:Sfn although there is no trace of a Semitic deity connected with Adonis or a parallel counterpart.[2][3]

This word is related to Adonai (Шаблон:Lang-he), one of the titles used to refer to the God of the Hebrew Bible and still used in Judaism to the present day.Шаблон:Sfn The Syrian name for Adonis is Gauas.Шаблон:Sfn

The cult of Inanna and Dumuzid may have been introduced to the Kingdom of Judah during the reign of King Manasseh.Шаблон:Sfn Шаблон:Bibleverse mentions Adonis under his earlier East Semitic name TammuzШаблон:SfnШаблон:Sfn and describes a group of women mourning Tammuz's death while sitting near the north gate of the Temple in Jerusalem.Шаблон:SfnШаблон:Sfn

The earliest known Greek reference to Adonis comes from a fragment of a poem by the poet Sappho of Lesbos (Шаблон:Circa),Шаблон:Sfn in which a chorus of young girls asks Aphrodite what they can do to mourn Adonis' death.Шаблон:Sfn Aphrodite replies that they must beat their breasts and tear their tunics.Шаблон:Sfn The cult of Adonis has also been described as corresponding to the cult of the Phoenician god Baal.Шаблон:Sfn As Walter Burkert explains:

Шаблон:Blockquote

The exact date when the worship of Adonis became integrated into Greek culture is still disputed. Walter Burkert questions whether Adonis had not from the very beginning come to Greece along with Aphrodite.Шаблон:Sfn "In Greece," Burkert concludes, "the special function of the Adonis legend is as an opportunity for the unbridled expression of emotion in the strictly circumscribed life of women, in contrast to the rigid order of polis and family with the official women's festivals in honour of Demeter."Шаблон:Sfn The significant influence of Near Eastern culture on early Greek religion in general, and on the cult of Aphrodite in particular,Шаблон:Sfn is now widely recognized as dating to a period of orientalization during the eighth century BC,Шаблон:Sfn when archaic Greece was on the fringes of the Neo-Assyrian Empire.Шаблон:Sfn

In Cyprus, the cult of Adonis gradually superseded that of Cinyras. W. Atallah suggests that the later Hellenistic myth of Adonis represents the conflation of two independent traditions.[4]

Festival of Adonia

Шаблон:Main

Файл:Women Adonia Louvre CA1679.jpg
Fragment of an Attic red-figure wedding vase (Шаблон:Circa 430–420 BC), showing women climbing ladders up to the roofs of their houses carrying "gardens of Adonis"

The worship of Adonis is associated with the festival of Adonia, which was celebrated by Greek women every year in midsummer.Шаблон:Sfn[5] The festival, which was evidently already celebrated in Lesbos by Sappho's time in the seventh century BC, seems to have first become popular in Athens in the mid-fifth century BC.Шаблон:SfnШаблон:Sfn At the start of the festival, the women would plant a "garden of Adonis", a small garden planted inside a small basket or a shallow piece of broken pottery containing a variety of quick-growing plants, such as lettuce and fennel, or even quick-sprouting grains, such as wheat and barley.Шаблон:SfnШаблон:SfnШаблон:Sfn The women would then climb ladders to the roofs of their houses, where they would place the gardens out under the heat of the summer sun.Шаблон:SfnШаблон:Sfn The plants would sprout in the sunlight, but wither quickly in the heat.Шаблон:Sfn While they waited for the plants to first sprout and then wither, the women would burn incense to Adonis.Шаблон:Sfn Once the plants had withered, the women would mourn and lament loudly over the death of Adonis, tearing their clothes and beating their breasts in a public display of grief.Шаблон:SfnШаблон:Sfn The women would lay a statuette of Adonis out on a bier and then carry it to the sea along with all the withered plants as a funeral procession.Шаблон:SfnШаблон:Sfn The festival concluded with the women throwing the effigy of Adonis and the withered plants out to sea.Шаблон:Sfn

Mythology

Birth

While Sappho does not describe the myth of Adonis, later sources flesh out the details.Шаблон:Sfn According to the retelling of the story found in the poem Metamorphoses by the Roman poet Ovid (43 BC – 17/18 AD), Adonis was the son of Myrrha, who was cursed by Aphrodite with insatiable lust for her own father, King Cinyras of Cyprus,[6]Шаблон:SfnШаблон:Sfn after Myrrha's mother bragged that her daughter was more beautiful than the goddess.[6]Шаблон:Sfn It was to her nurse that, with much reluctance, Myrrha revealed her shameful passion.[7] Sometime later, during a festival in honor of Demeter, the nurse found Cinyras half-passed out with wine and Myrrha's mother nowhere near him. Thus she spoke to him of a girl who truly loved him and desired to sleep with him, giving him a fictitious name and simply describing her as Myrrha's age. Cinyras agreed, and the nurse was quick to bring Myrrha to him. Myrrha left her father's room impregnated.[8] After several couplings, Cinyras discovered his lover's identity and drew his sword to kill her; driven out after becoming pregnant, Myrrha was changed into a myrrh tree but still gave birth to Adonis.[9]Шаблон:SfnШаблон:Sfn According to classicist William F. Hansen, the story of how Adonis was conceived falls in line with the conventional ideas about sex and gender that were prevalent in the classical world, since the Greeks and Romans believed that women, such as Adonis's mother Myrrha, were less capable of controlling their primal wants and passions than men.Шаблон:Sfn

Aphrodite and Persephone

Файл:Aphrodite Adonis Louvre MNB2109.jpg
Attic red-figure aryballos painting by Aison (Шаблон:Circa 410 BC) showing Adonis consorting with Aphrodite

Aphrodite found the baby,Шаблон:Sfn and took him to the underworld to be fostered by Persephone.Шаблон:Sfn She returned for him once he was grownШаблон:Sfn and discovered him to be strikingly handsome.Шаблон:Sfn However, Persephone too found Adonis to be exceedingly handsome[10] and wanted to keep AdonisШаблон:Sfn for she too fell in love with him;[11][12][13] Zeus settled the dispute by decreeing that Adonis would spend one third of the year with Aphrodite, one third with Persephone, and one third with whomever he chose.[14]Шаблон:Sfn Adonis chose Aphrodite, and they remained constantly together.Шаблон:Sfn Another version states that both goddesses got to keep him for half the year each at the suggestion of the Muse Calliope.[15] Thus was Adonis' life divided between Aphrodite and Persephone, one goddess who loved him beneath the earth, the other above it.[16] In his comical work Dialogues of the Gods, the satirical author Lucian features Aphrodite in several dialogues, in one of which she complains to the moon goddess Selene that Eros made Persephone fall in love with Adonis and now she has to share him with her.[17]

Death

Then, one day, while Adonis was out hunting, he was wounded by a wild boar and bled to death in Aphrodite's arms.Шаблон:Sfn In different versions of the story, the boar was either sent by Ares, who was jealous that Aphrodite was spending so much time with Adonis,Шаблон:Sfn by Artemis, who wanted revenge against Aphrodite for having killed her devoted follower Hippolytus,Шаблон:Sfn or by Apollo, to punish Aphrodite for blinding his son Erymanthus.[18] The story also provides an etiology for Aphrodite's associations with certain flowers.Шаблон:Sfn Reportedly, as she mourned Adonis's death, she caused anemones to grow wherever his blood fell,Шаблон:SfnШаблон:Sfn and declared a festival on the anniversary of his death.Шаблон:Sfn In one late account, his blood transformed into roses instead.[19]

In a very different version from the standard, surviving in the works of fifth century AD grammarian Servius and perhaps originating from the island of Cyprus, Adonis was made to fall in love with a mortal girl named Erinoma by Aphrodite herself at the command of Hera. Erinoma, a virgin girl favoured by Artemis and Athena, rejected his advances, so Adonis crept up stealthily in her bedroom and raped her. Adonis then fled and went into a cave to hide from Zeus, who also loved Erinoma and would surely avenge the violence done against her. Hermes, however, lured him with a trick, as Ares wounded him mortally in the form of a boar. Adonis died, but was eventually restored to life after Aphrodite begged Zeus. Erinoma bore him a son named Taleus.[20]Шаблон:Sfn

Other loves

Adonis was also said to have been loved by other gods such as Apollo, Heracles and Dionysus. He was described as androgynous, for he acted like a man in his affections for Aphrodite but as a woman for Apollo.[21] "Androgynous" here means that Adonis took on a passive "feminine" role in his love for Apollo.

Heracles' love of Adonis is mentioned in passing by Ptolemy Hephaestion. The text states that due to his love of Adonis, Aphrodite taught Nessos the centaur the trap to ensnare him.[22]

Another tradition states that Dionysus, the Greek god of wine and madness, carried off Adonis.[23][24]

Other versions

Файл:P1060155 r1.JPG
The Adonis River (now known as the Abraham River) in Lebanon was said to run red with blood each year during the festival of Adonis.Шаблон:Sfn

In Idyll 15 by the early third-century BC Greek bucolic poet Theocritus, Adonis is described as still an adolescent with down on his cheeks at the time of his love affair with Aphrodite, in contrast to Ovid's Metamorphoses, in which he is portrayed as a fully mature man.Шаблон:Sfn Pseudo-Apollodorus (Bibliotheke, 3.182) describes Adonis as the son of Cinyras, of Paphos on Cyprus, and Metharme. According to Pseudo-Apollodorus's Bibliotheke, Hesiod, in an unknown work that does not survive, made of him the son of Phoenix and the otherwise unidentified Alphesiboea.[25]

In one version of the story, Aphrodite injured herself on a thorn from a rose bushШаблон:Sfn and the rose, which had previously been white, was stained red by her blood.Шаблон:Sfn In another version, an anemone flower grew on the spot where Adonis died, and a red rose where Aphrodite's tears fell.[26] The third century BC poet Euphorion of Chalcis remarked in his Hyacinth that "Only Cocytus washed the wounds of Adonis".[27] According to Lucian's De Dea Syria,Шаблон:Sfn each year during the festival of Adonis, the Adonis River in Lebanon (now known as the Abraham River) ran red with blood.Шаблон:Sfn

In post-classical literature culture

The medieval French poet Jean de Meun retells the story of Adonis in his additions to the Roman de la Rose, written around 1275.Шаблон:Sfn De Muen moralizes the story, using it as an example of how men should heed the warnings of the women they love.Шаблон:Sfn In Pierre de Ronsard's poem "Adonis" (1563), Venus laments that Adonis did not heed her warning, but ultimately blames herself for his death, declaring, "In need my counsel failed you."Шаблон:Sfn In the same poem, however, Venus quickly finds another shepherd as her lover, representing the widespread medieval belief in the fickleness and mutability of women.Шаблон:Sfn

The story of Venus and Adonis from Ovid's Metamorphoses was tremendously influential during the Elizabethan era.Шаблон:Sfn In Edmund Spenser's epic poem The Faerie Queene (1590), tapestries depicting the story of Adonis decorate the walls of Castle Joyous.Шаблон:Sfn Later in the poem, Venus takes the character Amoretta to raise her in the "Garden of Adonis".Шаблон:Sfn Ovid's portrayal of Venus's desperate love for Adonis became the inspiration for many literary portrayals in Elizabethan literature of both male and female courtship.Шаблон:Sfn

William Shakespeare's erotic narrative poem Venus and Adonis (1593), a retelling of the courtship of Aphrodite and Adonis from Ovid's Metamorphoses,Шаблон:SfnШаблон:Sfn was the most popular of all his works published within his own lifetime.Шаблон:SfnШаблон:Sfn Six editions of it were published before Shakespeare's death (more than any of his other works)Шаблон:Sfn and it enjoyed particularly strong popularity among young adults.Шаблон:Sfn In 1605, Richard Barnfield lauded it, declaring that the poem had placed Shakespeare's name "in fames immortall Booke".Шаблон:Sfn Despite this, the poem has received a mixed reception from modern critics.Шаблон:Sfn Samuel Taylor Coleridge defended it, but Samuel Butler complained that it bored him, and C. S. Lewis described an attempted reading of it as "suffocating".Шаблон:Sfn

The story of Adonis was the inspiration for the Italian poet Giambattista Marino to write his mythological epic L'Adone (1623), which outsold Shakespeare's First Folio.Шаблон:Sfn Shakespeare's homoerotic descriptions of Adonis's masculine and Venus's beauty inspired the French novelist and playwright Rachilde (Marguerite Vallette-Eymery) to write her erotic novel Monsieur Vénus (1884), about a noblewoman named Raoule de Vénérande who sexually pursues a young, effeminate man named Jacques who works in a flower shop.Шаблон:Sfn Jacques is ultimately shot and killed in a duel, thus following the model of Adonis's tragic death.Шаблон:Sfn

As a dying and rising god

Файл:JamesGeorgeFrazer.jpg
Photograph of Sir James George Frazer, the anthropologist who is most directly responsible for promoting the concept of a "dying and rising god" archetypeШаблон:SfnШаблон:SfnШаблон:Sfn

Шаблон:Main The late nineteenth-century Scottish anthropologist Sir James George Frazer wrote extensively about Adonis in his monumental study of comparative religion, The Golden Bough (the first edition of which was published in 1890)Шаблон:SfnШаблон:Sfn as well as in later works.Шаблон:Sfn Frazer claimed that Adonis was just one example of the archetype of a "dying-and-rising god" found throughout all cultures.Шаблон:SfnШаблон:SfnШаблон:Sfn In the mid-twentieth century, some scholars began to criticize the designation of "dying-and-rising god", in some cases arguing that deities like Adonis, previously referred to as "dying and rising", would be better termed separately as "dying gods" and "disappearing gods",Шаблон:SfnШаблон:Sfn asserting that gods who "died" did not return, and those who returned never "really" died.Шаблон:SfnШаблон:Sfn

Biblical scholars Eddy and Boyd (2007) applied this rationale to Adonis based on the fact that his portion of the year spent in the Underworld with Persephone is not really a death and resurrection, but merely an instance of a living person staying in the Underworld.Шаблон:Sfn They further argued that Adonis is not explicitly described as rising from the dead in any extant Classical Greek writings,Шаблон:SfnШаблон:Sfn though the fact that such a belief existed is attested by authors in Late Antiquity.Шаблон:Sfn For example, Origen discusses Adonis, whom he associates with Tammuz, in his Selecta in Ezechielem ( "Comments on Ezekiel"), noting that "they say that for a long time certain rites of initiation are conducted: first, that they weep for him, since he has died; second, that they rejoice for him because he has risen from the dead (apo nekrôn anastanti)" (cf. J.-P. Migne, Patrologiae Cursus Completus: Series Graeca, 13:800).

Some other scholars have continued to cite Adonis/Tammuz as an example of a dying and rising god, suggesting that the descent into and return from the underworld is a functional analogue for death even if no physical cause of death is depicted.Шаблон:SfnШаблон:SfnШаблон:Sfn

See also

Шаблон:Portal

Psychology:

Notes

Шаблон:Notelist

References

Шаблон:Reflist

Bibliography

Шаблон:Refbegin

Шаблон:Refend

External links

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  1. ↑ R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, p. 23.
  2. ↑ Beekes, Robert S.P. (2009) Etymological Dictionary of Greek, Brill. p. 23. "Supposed to be a loan from Semitic (Hebr. adon 'Lord'). But no cult connected with this name is known in the Semitic world, nor a myth parallel to that in Greece".
  3. ↑ Шаблон:Cite book
  4. ↑ Atallah 1966
  5. ↑ W. Atallah, Adonis dans la littérature et l'art grecs, Paris, 1966.
  6. ↑ 6,0 6,1 Ovid, Metamorphoses 10.298–355
  7. ↑ Ovid, Metamorphoses 10.356-430
  8. ↑ Ovid, Metamorphoses 10.431-502
  9. ↑ Ovid, Metamorphoses 10.503
  10. ↑ Grimal, s.v. Adonis; Bell, s.v. Aphrodite; Tripp s.v Adonis
  11. ↑ Greek anthology Agathias Scholasticus 5.289
  12. ↑ Alciphron, Letters to Courtesans 4.14.1
  13. ↑ Clement of Alexandria, Exhortations 2.29
  14. ↑ Pseudo-Apollodorus, Bibliotheca 3.14.4
  15. ↑ Hyginus, Astronomica 2.7.4
  16. ↑ Aelian, On Animals 9.36
  17. ↑ Lucian, Dialogues of the Gods Aphrodite and the Moon
  18. ↑ According to Nonnus, Dionysiaca 42.1f. Servius on Virgil's Eclogues x.18; Orphic Hymn lv.10; Ptolemy Hephaestionos, i.306u, all noted by Graves. Atallah (1966) fails to find any cultic or cultural connection with the boar, which he sees simply as a heroic myth-element.
  19. ↑ Servius Commentary on Virgil's Eclogues 10.18
  20. ↑ Servius Commentary on Virgil's Eclogues 10.18
  21. ↑ Ptolemy Hephaestion, New History Book 5 (summary from Photius, Myriobiblon 190)
  22. ↑ Ptolemy Hephaestion, New History Book 2 (summary from Photius, Myriobiblon 190)
  23. ↑ Phanocles ap.
  24. ↑ Plut. Sumpos. iv. 5.
  25. ↑ Ps.-Apollodorus, iii.14.4.1.
  26. ↑ Roman, L., & Roman, M. (2010). Шаблон:Google books
  27. ↑ Remarked upon in passing by Photius, Biblioteca 190 (on-line translation).
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