Cupid and Psyche: Love Cannot Live where There is No Faith

A beautiful girl, Psyche, is born after two older sisters. People throughout the land worship her beauty so deeply that they forget about Venus, who is supposed to be the most beautiful being ever. Jealous, Venus plots to ruin Psyche. She instructs her son, Cupid, to pierce the girl with an arrow and make her fall in love with the most hideous man alive. But when Cupid sees Psyche, he shoots himself with the arrow instead.

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“Cupid and Psyche” by François Gérard  (1770 – 1837)

Meanwhile, Psyche’s family become worried that she will never find a husband, for although men admire her beauty, they always seem content to marry someone else. Psyche’s father prays to Apollo for help, and Apollo instructs her to go to the top of a hill, where she will marry not a man but a serpent. Although this is not the most appealing offer in the world, Psychefaithfully follows the instructions. She waits until she falls asleep on the hill. When she wakes up, she discovers a stunning mansion. Going inside, she relaxes and enjoys fine food and luxurious treatment. At night, in the dark, she meets and falls in love with her husband.

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” Le ravissement de Psyché ” by William-Adolphe Bouguereau (1825 -1905)

After that, she never sees him in the light. But she lives happily with him, until one day he tells her that her sisters have been crying for her. She begs to see them, but her husband replies that it would not be wise to do so. Psyche insists that they visit, and when they do, they become extremely jealous of Psyche’s beautiful mansion and lush quarters. They deduce that Psyche has never seen her husband, and they convince her that she must sneak a look. Confused and conflicted, Psyche turns on a lamp one night as her husband lies next to her.

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“Cupid and Psyche”, by Jean-Baptiste Regnault (1754 – 1829)

When she sees Cupid asleep on her bed, she immediately realizes what she has done.  Cupid awakens and leaves her because Love cannot live where there is no faith.

No Such Thing as “True Love”: The Tragedy of Venus and Adonis

Adonis is a young man renowned for his beauty. But he is not interested in love and only wants to go hunting. When Venus sees Adonis, she falls in love with him and comes down to earth where she encounters him setting out on a hunt. She asks him to get off his horse, and speak to her,but Adonis does not want to talk to any woman, not even a goddess. So she forces him to listen. She lies down beside him, gazes at him, and talks of love. He manages to get away and goes to get his horse.

At that moment, Adonis’ horse becomes enamored of another horse and soon the two animals gallop off together, which keeps Adonis from going hunting. Venus approaches him, and continues to speak to him of love. He listens for a bit, then turns away scornfully. This pains her and she faints. Afraid that he might have killed her, Adonis kneels to stroke and kiss her. Venus recovers and requests one last kiss. He reluctantly gives in.

Unsatisfied, Venus wants to see him again. But, Adonis tells her that he is going to hunt the wild boar. Venus desperately warns him that if he does so, he will be killed by a boar. She then flings herself on him, tackling him to the ground. Adonis pries himself loose and, after lecturing her (the goddess of love) on the topic of lust versus love, he leaves, leaving the heartbroken Venus behind.

The next morning Venus roams the woods searching for Adonis. Hearing dogs and hunters in the distance, she thinks back on her vision that her beloved will be killed by a boar. Afraid, she hurries to catch up with the hunt. Soon, she finds Adonis, killed by a wild boar.

Devastated, Venus decrees that love will henceforth be mixed with suspicion, fear, and sadness. 

Artwork by ROOSDY.
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Burning like a silver flame: The Mother of Rome and the Patroness of ancient Wine Festivals

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A medallion painting from the House of Marcus Fabius Rufus in Pompeii, Italy, depicting the Greco-Roman goddess Venus; it is dated to the 1st century BC.

Originally the early Latin goddess of vegetation, a patroness of vineyards and gardens, Venus became deliberately associated with the Greek Goddess Aphrodite and assumed many of her aspects. The name of Venus then became interchangeable with Aphrodite as most of the tales of these two goddesses are identical. However, like every Roman gods with their Greek counterparts, there were differences. Venus arguably became more popular in ancient Rome, and became more ingrained in the city life. She took on the aspect of a gracious Mother Goddess full of pure love as well as assuming the divine responsibility for domestic bliss and procreation.

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” Venus and Mars Bathing “, by Giulio Romano  (1499 – 1546)
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“Venus Genitrix”, Roman Imperial copy (late first-early second century AD)

Venus was also the ancestress of the Julian family of Rome which included great men such as Julius and Augustus Caesar. Anchises, a prince from Dardania and ally to Troy, was seduced by Venus who disguised herself as a Phrygian princess, only revealing her divine identity nine months later as she presented Anchises with their son Aeneas. Guided by his divine mother, Aeneas was fated to found Rome. Aeneas’ son Ascanius was credited as the ancestor of the founders of Rome, Romulus and Remus along with the Julian family.

In 217 BCE, the Sibyline oracle suggested that if Rome, which at that time was losing the Second Punic War, could persuade Venus Eyrcina (Venus of Eryx) to change her allegiance from the Carthagian Silician allies to the Romans, the war would be won. Rome then laid siege to Eryx, offered the goddess a magnificent temple and took her image back to Rome. It was this foreign image that eventually became Rome’s Venus Genetrix (Venus the Mother).

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” Triumph of Venus “, by Francesco del Cossa (1436 – 1477)

At the end of the Roman Republic, some Romans laid claim to Venus’ favor and competed for it. Sulla adopted the name Felix (“lucky”) and accredited Venus Felix to his divine favor, Pompey dedicated a temple to Venus Victris (“Venus of Victory”) in 55 BCE  and Hadrian dedicated a temple to Venus in 139 CE, making her the protective mother of the Roman state.

Roman theology presents Venus as the yielding, watery female principle which is essential to the generation and balance of life. Balanced by the more active and fiery Vulcan and Mars, Venus absorbs and tempers the male essence, thus uniting the opposites of male and female in mutual affection. She embraces several otherwise quite disparate functions such as military victory, sexual prowess, good fortune and general prosperity.

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“Juno Borrowing the Girdle of Venus”, by Guy Head painted c.1771

In April 1, Veneralia was held in honour of Venus Verticordia (“Venus the Changer of Hearts”) and Fortuna Virilis (Virile Good Fortune) whose cult was probably by far the older of the two. Venus Verticordia was invented in 220 BC, in response to advice from a Sibylline oracle during Rome’s Punic Wars when a series of prodigies was taken to signify divine displeasure at sexual offenses among Romans of every category and class, including several men and three Vestal Virgins. Her statue was dedicated by a young woman, chosen as the most pudica (sexually pure) in Rome by a committee of Roman matrons. At first, this statue was probably housed in the temple of Fortuna Virilis, perhaps as divine reinforcement against the perceived moral and religious failings of its cult. Venus Verticordia was given her own temple in 114 BCE. She was meant to persuade Romans of both sexes and every class, whether married or unmarried, to cherish the traditional sexual proprieties and morality known to please the gods and benefit the State. During her rites, her image was taken from her temple to the men’s baths, where it was undressed and washed in warm water by her female attendants, then garlanded with myrtle. Women and men asked Venus Verticordia’s help in affairs of the heart, sex, betrothal and marriage.

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A little of what is left from the temple of Venus, Pompei 2015

In April 23, the ancient Romans celebrated vinalia urbana, a wine festival shared by Venus and Jupiter, the king of the gods himself. While Venus was patron of “profane” wine, for everyday human use. Jupiter was patron of the strongest, purest, sacrificial grade wine, and controlled the weather on which the autumn grape-harvest would depend. At this festival, men and women alike drank the new vintage of ordinary, non-sacral wine in honour of Venus, whose powers had provided humankind with this gift. Upper-class women gathered at Venus’s Capitoline temple, where a libation of the previous year’s vintage, sacred to Jupiter, was poured into a nearby ditch. Common girls (vulgares puellae) and prostitutes gathered at Venus’ temple just outside the Colline gate, where they offered her myrtle, mint, and rushes concealed in rose-bunches and asked her for “beauty and popular favour”, and to be made “charming and witty”.

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The Forum of Caesar (built near the Forum Romanum in Rome in 46 BC) and the Temple of Venus Genetrix, Imperial Forums, Rome

In August 19, they celebrated another wine festival called vinalia rustica,  a rustic Latin festival of wine, vegetable growth and fertility. This was almost certainly Venus’ oldest festival and was associated with her earliest known form, Venus Obsequens. Kitchen and market-gardens, as well as vineyards were dedicated to her. 

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The circular temple dedicated to the Venus of Cnidus, Hadrian’s Villa, Tivoli 

A festival of Venus Genetrix (September 26) was held under state auspices from 46 BCE at her temple in the Forum of Caesar in fulfillment of a vow by Julius Caesar who claimed her personal favour as his divine patron and ancestral goddess of the Julian clan. Caesar dedicated the temple during his  quadruple triumph. At the same time, he was pontifex maximus and Rome’s senior magistrate; the festival is thought to mark the unprecedented promotion of a personal, family cult to one of the Roman state. Caesar’s heir, Augustus, made much of these personal and family associations with Venus as an Imperial deity.