Aphrodite’s dark side | Epithets
Evidence of a cult of a warrior and dark Aphrodite has been widely studied. Aphrodite had been depicted with armor and prayed to for martial assistance in many places from Syria, to Corinth, Sparta, Argos, the Attika, Kypris, Rome, Naxos, and many, many, other places (but mainly Sparta. Surprising, no?). The cult of a warrior Aphrodite has been suspected to have emerged from Aphrodite’s “ancestral” correspondents like Istar or Astarte, who were both goddesses of sex and war. However, the evidence of a dark face of Aphrodite is there, and it can be too called upon today, even if it wasn't as popular as her holy and hevenly aspects.
Enoplios — weapon bearing
This is an epithet of Aphrodite attested by Plutarch, and is also epigraphically present in the Roman period. In the third century AD a priestess, Ponponia Kallistoneiké, set up a dedication to Artemis Ortheia in Lakonia attesting one of her fellow deities was Aphrodite Enoplios.
Summakhia — ally in war
Pausanias finds a cult of Aphrodite “ally in war” in Arkadia. This is all the comment I could find about it.
Nikephoros — victory bearer
In Argos, according to Pausanias, Aphrodite wore the epithet “victory-bearer”. Icons of Nikephoros and Hoplismene (armed) Aphrodite have been also attested in Syria and Eretria.
Areia — of Ares / war-like
At Sparta mainly, there is a lot of evidence of icons portraying an armed Aphrodite with inscriptions of this epithet. Pausanias tells us of one in a temple behind the Bronze House of Athena. There is another female wearing a peplos, a helmet and a spear, but without the aegis that characterizes Athena, thus many suspect it belongs to an armed Aphrodite.
HOWEVER Leonidas of Tarentum writes in the third century: “Eurotas once said to Kypris (Aphrodite), ‘Either take up arms, or quit Sparta, the polis mad for arms.’ She, laughing, replied, ‘I shall be ever unarmed.’ She said ‘and I shall dwell in Lakedaimonia.’ Our Kypris is unarmed. Shameful are those tale-tellers who say that our goddess bears arms!”
BUT from Antipater of Sidon, in the first century, there is a contradiction: “Even Kypris is Spartan. She is not dressed as in other towns in soft garments; But in full-force she has a helmet instead of a veil, instead of golden branches a spear-shaft. For it is not proper for her to be without arms, the consort of Thracian Enyalios (Ares) and a Lakedaimonian.” And this is not the only record we have of an actual Aphrodite wearing armor in Sparta; Plutarch, Nonnos, Julianus of Egypt and perhaps others tell us about the Spartan tendency to portray Aphrodite wearing an armor; either bow and quiver, spear and helmet, a shield, and even a sword. So perhaps Leonidas was either being sarcastic or lying (or the cult of Aphrodite Areia came after him, of course). This Epithet is thus related to Hoplismene. Julianus tells us that in the sanctuaries of armed Aphrodite girls revere her war-like nature and women give birth to courageous children.
Above all, Pausanias also claims that this Aphrodite was specifically worshipped as a female Ares. This gives us a clue whether this Aphrodite had been syncretized with Ares’ actual femenine counterpart, Enyo (Ares has an epithet related to her: Enyalios)
Androphonos — killer of men
This epithet is representative of her chthonic aspect. There is evidence of a sanctuary of hers and Aphrodite Anosia in Thessaly.
Anosia — the unholy
Aphrodite Anossia apparently was celebrated by women in Thessaly, and she is associated with homosexuality (although this is doubtful). Atheneus tells us a tale of a hetaira (courtesan) named Lais, that flee to Thessaly and fell in love with a man. A band of jealous women beat her to death at Aphrodite’s temple and thus the goddess in this temple became known as Anosia, the Unholy.
Tumborukhos — gravedigger
The Pythagoreans said there are two Aphrodites: one in heaven and one in the Underworld. Therefore she was called Tumborukhos as well.
Epitumbidia — she upon the graves
Couldn't find much information on this epithet either but it must be related to the previous one and representative of her Underworld connections.
Skotia — dark one
This epithet is referent of Aphrodite’s origins as a terrible goddess, and her associations with the planet venus, which were suppressed later by the pop cult (not the association with the planet, tho). This epithet appears to link her to the Erynies and Hekate, and may be referent of a “witch-star” (kakkab kassaptu in ancient Babylonian) nature. The lack of evidence for these type of epithets points at an unpopularity of them. It is important to highlight that some of them could be use against the goddess to give her a bad or “demonic” reputation in the christian sense so I suspect their suppression might have a relation to that.
Melanis — black
Related to the previous epithet. It appears that these “dark” and “unholy” aspects of her are related to the planet venus, as points her Ouraneia (“heavenly”) epithet as well. Venus was known as a “star of lamentation”.
Persephaessa — Queen of the Underworld
This epithet appears to be a syncretism between Aphrodite and Persephone. This is obviously mainly an epithet of Persephone. I could not find evidence for it being used to Aphrodite in the ancient world, just commentaries about it; however, by searching it on google you find an archeological source of it but sadly its written in german, and I have no idea how to read german.
Hoplismene — armed
Pausanias tells us about the sanctuary of Aphrodite at Kythera, saying that there “the goddess herself is an armed xoanon”. The xoanon were archaic wooden icons, and this one, according to Pausanias, was wearing an armor. Quintilian once asked why the Lakedaimonians (Spartans) have an armed Aphrodite, and Plutarch said that they like to portray every god in armor to show that all of them have excellence in warfare. This Aphrodite is present in Corinth as well.
Hegemone — leader (of the troops)
This Epithet of Aphrodite is found in the Athenian Agora, and their border fortress at Rhamnous. The city council also offered dedications to this Aphrodite. There are figures of her engaged in combat with the giant Mimos, and other portrays Aphrodite in a chariot wearing Athena's aegis (although it lacks the gorgon face), along with Poseidon. Hesikhios confirmed this epithet in the sixth century AD saying it applies to Artemis as well. This Aphrodite was also offered sacrifices with Themis and Nemesis, in honor of Aeneas, her son.
Strateia — campaigner
In the Hellenistic period, Aphrodite was called Strateia in western Asia Minor. There is an inscription from Mylasa refers to a priest of Aphrodite Strateia, and a calendar of offerings specifies sacrificing to Aphrodite Strateia along with Arete and Herakles. In Paros and Epiros, strategoi (military generals) are known to have sacrificed to Aphrodite, along with other deities.
Enkheios — spear-bearer
Hesikhios, an author from the 6th century AD, tells us about a terracotta Aphrodite in Cyprus depicted holding a helmet in one hand, a spear, and a shield leaning against one of her legs.
Conclusions
Can we use these aspects of Aphrodite even if they have been exaggerated and weren't actually very much present in ancient cult? Of course. Because worship changes and evolves, if you find one of these epithets symbolic in your life and devotion, you can totally use them and even give them a different dimension. As a witch, for example, I could use the dark and unholy epithets of Aphrodite as a symbol of how witchcraft has been regarded as evil in superstition and a reminder of the persecution women have gone through, and it would be an act of devotion to the Goddess and an act of empowerment. The unpopularity of many of these epithets is also representative of stigma against women and thus using them today could be attested as an act of rebellion.
References
Stephanie L. Boudin, Aphrodite Enoplion
The Other Side of Aphrodite
William Manning, The Double Tradition of Aphrodite’s Birth and her Semitic Origins
Yulia Ustinova, The Supreme Gods of the Bosporan Kingdom: Celestial Aphrodite & the Most High God
Laura McClure, Courtesans at Tables: Gender and Greek Literary Culture in Athenaeus.
John Opsopaus, The Ancient Greek Esoteric Doctrine of the Elements: Water.
Aeon Journal, Aphrodite
