On the first day of the festival (which scholars think was held around the third week of July, and lasted for 3 days), Aphrodite’s temple would be purified with the blood of a dove, her sacred bird. Pausanias, Periegesis vi.25.1; Aphrodite Pandemos was represented in the same temple riding on a goat, symbol of purely carnal rut: "The meaning of the tortoise and of the he-goat I leave to those who care to guess," Pausanias remarks. The image was taken up again after the Renaissance: see Andrea Alciato, Emblemata / Les emblemes (1584). The Muse Clio derided the goddess' own love for Adonis. Therefore, Clio fell in love with Pierus, son of Magnes and bore Hyacinth. [195] Gay, Peter (1998), Pleasure Wars: The Bourgeois Experience: Victoria to Freud, New York and London: W. W. Norton and Company, ISBN 0-393-31827-3

Delcourt, Marie (1961), Hermaphrodite: Myths and Rites of the Bisexual Figure in Classical Antiquity, translated by Nicholson, Jennifer, London: Studio Books, p.27Pomegranate extract is useful for the epithelium revitalization, acting as an anti-inflammatory, stimulating, anti-puffiness agent. M. Hammarström, "Griechisch-etruskische Wortgleichungen", Glotta: Zeitschrift für griechische und lateinische Sprache 11 (1921): 215–16. Even as a child, Adonis was beautiful and Aphrodite immediately wanted to keep him, hiding him away in a chest. But she made the mistake of trusting Persephone, goddess of the underworld with her secret, asking her to safeguard the child. Upon peeking inside the chest, Persephone also immediately wanted to keep the child, and the two goddesses quarreled over fair Adonis so loudly that Zeus heard from up on Mount Olympus.

According to Apollodorus, a jealous Aphrodite cursed Eos, the goddess of dawn, to be perpetually in love and have insatiable sexual desire because Eos once had lain with Aphrodite's sweetheart Ares, the god of war. [188]

Paul Kretschmer, "Zum pamphylischen Dialekt", Zeitschrift für vergleichende Sprachforschung auf dem Gebiet der Indogermanischen Sprachen 33 (1895): 267.

Euripides, The Complete Greek Drama', edited by Whitney J. Oates and Eugene O'Neill, Jr. in two volumes. 2. The Phoenissae, translated by E. P. Coleridge. New York. Random House. 1938. Homer, Odyssey viii. 288; Herodotus i. 105; Pausanias iii. 23. § 1; Anacreon v. 9; Horace, Carmina i. 4. 5. Ovid, Metamorphoses. Translated by A. D. Melville; introduction and notes by E. J. Kenney. Oxford: Oxford University Press. 2008. ISBN 978-0-19-953737-2. Next came Athena, who in her huntress guise, promised him invincibility as the greatest warrior, the greatest general the world had ever seen.According to Homer, Aphrodite was the daughter of Zeus ( Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione ( Iliad 5.370–71), see Gantz, pp. 99–100. Pausanias, Pausanias Description of Greece with an English Translation by W.H.S. Jones, Litt.D., and H.A. Ormerod, M.A., in 4 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library. Marcovich, Miroslav (1996), "From Ishtar to Aphrodite", Journal of Aesthetic Education, 39 (2): 43–59, doi: 10.2307/3333191, JSTOR 3333191 This claim is made at Symposium 180e. It is hard to interpret the role of the various speeches in the dialogue and their relationship to what Plato actually thought; therefore, it is controversial whether Plato, in fact, believed this claim about Aphrodite. See Frisbee Sheffield, "The Role of the Earlier Speeches in the "Symposium": Plato's Endoxic Method?" in J. H. Lesher, Debra Nails & Frisbee C. C. Sheffield (eds.), Plato's Symposium: Issues in Interpretation and Reception. Harvard University Press (2006). Kölligan, Daniel (2007). "Aphrodite of the Dawn: Indo-European Heritage in Greek Divine Epithets and Theonyms". Letras Clássicas. 11 (11): 105–34. doi: 10.11606/issn.2358-3150.v0i11p105-134.