In Roman mythology, Discordia is the Roman equivalent of the Greek Eris, goddess of strife and discord. She was the daughter of Nox (Night) and Erebus. Unlike her opposite Concordia, Discordia was not a cult goddess, and was never more than a literary personification.[2]
Like Eris, Discordia has no mythology other than her involvement in the Judgement of Paris. Also like Eris, she was especially associated with the strife and discord in war, and, with respect to Discordia, in particular Roman civil war.
Family
The Greek personification of strife and discord, Eris, according to Hesiod's Theogony, is the daughter of Nyx (Night) with no father.[3] Similarily, according to the Roman mythographer Hyginus, Discordia is the daughter of Nox (Night), although Hyginus gives her father as Erebus.[4] Hyginus lists many siblings of Discord, similar to but different from the list of siblings of Eris as given by Hesiod. For example both are siblings of "Old Age" (the Greek Geras and Roman Senecus), "Death" (the Greek Thanatos and Roman Mors), the Fates (the Greek Moirai and Roman Parcae), and Nemesis ("Indignation").[5] However while the siblings of Eris are all negative personified abstractions,[6] some of Discordia's are positive, such as Euphrosyne ("Cheerfulness"), and Amicitia ("Friendship"), while others are not personified abstractions at all, such as the GiantPorphyrion, or Styx, the goddess and river of the Underworld. Also unlike Eris, Discordia has no children.
Judgement of Paris
The Roman story of Discordia's involvement in the Judgement of Paris, is essentially the same as that of Eris. As told by Hyginus, the story is as follows. All the gods, except Discordia, were invited by Jupiter to the wedding of Peleus and Thetis. She came anyway and was refused admission, so she threw an apple through the doorway, saying that the most beautiful should take it. The three goddesses, Juno, Venus, and Minerva each claimed the apple. This started the quarrel which led to the Judgement of Paris, and ultimately to the outbreak of the Trojan War.[7]
Epic poetry
The Roman poet Ennius (third–second century BC), in his Annales, seems to have been the first to introduce "loathsome Discord" (Discordia taetra) into Roman epic poetry, where he has Discordia brake open the "portals of War".[8]Virgil, in his first-century BC Aeneid, has "maddening Strife (Discordia demens), her snaky locks entwined with bloody ribbons" as one of the many terrible evils who reside at the entrance to his Underworld.[9]
Discordia was particularly associated with Roman internal conflict and civil war.[10] Like the Homeric Eris in the Iliad, who is one of the divinities active in the Trojan War, Virgil makes Discordia one of the divine participants (as depicted on the prophetic Shield of Aeneas) at the Battle of Actium, during the Roman civil war between Octavian and Mark Antony.[11] In a battle of gods, with "rent robe", Discordia "strides exultant":
Monstrous gods of every form and barking Anubis wield weapons against Neptune and Venus and against Minerva. In the middle of the fray storms Mavors, embossed in steel, with the grim Furies from on high; and in rent robe Discord [Discordia] strides exultant, while Bellona follows her with bloody scourge.
—Virgil, Aeneid8.698–702; translation by H. Rushton Fairclough, revised by G. P. Goold
Discordia, under the influence of Virgil, appears in the works of the four later first-century AD Roman epic poets Lucan, Silius Italicus, Statius, and Valerius Flaccus. The word discordia (whether personified or not) appears seven times in Lucan's Pharsalia, his epic poem about the decisive battle in Caesar's civil war.[12] Silius, in his epic Punica about the Second Punic War, begins his Battle of Cannae with Virgil's "maddening strife" (Discordia demens) invading heaven and forcing "the gods to fight".[13] Statius involves Discordia (in the company of other personifications) in his Thebaid concerning the fraternal war, for the kingship of Thebes, between the two sons of Oedipus, Eteocles and Polynices.[14] The Argonautica, Valerius' epic poem about Jason's search for the Golden Fleece, where the theme of civil discord is pervasive,[15] also mentions the goddess. In Book 2, Discordia, among other personifications, hurries to assist Venus ("the Martian consort") to incite the women of Lemnos to make (civil) war on their husbands:[16]
Straightway Fear and insensate Strife [Discordia] from her Getic lair, dark-browed Anger with pale cheeks, Treachery, Frenzy and towering above the rest Death, her cruel hands bared, come hastening up at the first sound of the Martian consort’s pealing voice that gave the signal.
Later in Book 6, Valerius describing the crashing chariots of warring Colchian brothers Aeetes and Perses has: "the curved blades doth discord [discordia] entangle and lacerate the panic-stricken cars", then goes on to liken the battle between the two brothers to Roman civil war.[17] While preparing Jason for his encounter with the Colchis Bulls, Medea handing him his helm says: "take again this crested helm which Discord [Discordia] held but now in her death-bringing hand".[18]
Other ancient mentions
Discordia is also mentioned in other non-epic poetry, also often associated with Roman civil war. She makes an appearance in a civil war parody in Petronius's Satyricon (late first century AD), where she is described as follows:[19]
Discord [Discordia] with disheveled hair raised her Stygian head up toward the gods of heaven. On her face blood had clotted, tears ran from her bruised eyes, her teeth covered in rusty scales were eaten away, her tongue was dripping with decaying matter, her face beset with snakes, beneath her torn clothes her breasts writhed, and in her bloody hand she waved a quivering torch.
spewed forth these words from her maddened breast: ‘All nations, take up arms now and fill your hearts with fire, take up arms, and hurl torches into the hearts of cities. Whoever hides from the fray will be lost; let no woman delay, no child, no man wasted by old age; let the earth itself quake and the shattered houses join the fight. You, Marcellus, uphold the law. You, Curio, stir up the rabble crowds. You, Lentulus, do not slow down the god of war. You, divine Caesar, why are you a laggard in your arms, why do you not break down the gates, why do you not strip the towns of their walls, and seize their treasures? You, Pompey the Great, do you not know how to defend Rome’s citadels? So, seek out the alien walls of Epidamnus, and stain red the bays of Thessaly with human blood.’ All was done on earth, just as Discord ordered it.
↑ Bernstein, p. 16; Valerius Flaccus, Argonautica6.400–406: "As when fierce Tisiphone stirs Roman legions and their princes to war, whose lines on either side glitter with the same eagles and spears".
In Greek mythology, Dryope is the name attributed to several distinct figures:
In Greek mythology, Eris is the goddess and personification of strife and discord, particularly in war, and in the Iliad. According to Hesiod she was the daughter of primordial Nyx (Night), and the mother of a long list of undesirable personified abstractions, such as Ponos (Toil), Limos (Famine), Algae (Pains) and Ate (Delusion). Eris initiated a quarrel between Hera, Athena and Aphrodite, which led to the Judgement of Paris and ultimately the Trojan War. Eris's Roman equivalent is Discordia. According to Hesiod, there was another Eris, separate and distinct from Eris the daughter of Nyx, who was beneficial to men.
In Greek mythology, the Nereids or Nereides are sea nymphs, the 50 daughters of the 'Old Man of the Sea' Nereus and the Oceanid Doris, sisters to their brother Nerites. They often accompany Poseidon, the god of the sea, and can be friendly and helpful to sailors.
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In Greek mythology, Hypsipyle was a queen of Lemnos, and the daughter of King Thoas of Lemnos, and the granddaughter of Dionysus and Ariadne. When the women of Lemnos killed all the males on the island, Hypsipyle saved her father Thoas. She ruled Lemnos when the Argonauts visited the island, and had two sons by Jason, the leader of the Argonauts. Later the women of Lemnos discovered that Thoas had been saved by Hypsipyle and she was sold as a slave to Lycurgus, the king of Nemea, where she became the nurse of the king's infant son Opheltes, who was killed by a serpent while in her care. She is eventually freed from her servitude by her sons.
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References
Bernstein, Neil W., "Introduction" and "Commentary", in Silius Italicus: Punica, Book 9: Edited with Introduction, Translation, and Commentary. Translated by Neil W. Bernstein. Oxford University Press. 2022. ISBN978-0-19-883816-6.
Bloch, Rene s.v. Discordia, in Brill’s New Pauly Online, Antiquity volumes edited by: Hubert Cancik and, Helmuth Schneider, English Edition by: Christine F. Salazar, Classical Tradition volumes edited by: Manfred Landfester, English Edition by: Francis G. Gentry, published online: 2006.
Cusack, Carole M., Invented Religions: Imagination, Fiction and Faith, Ashgate, 2010. ISBN978-0-754-66780-3.
Fantham, Elaine, "12 Discordia Fratrum: Aspects of Lucan's Conception of Civil War", in Citizens of Discord: Rome and Its Civil Wars. Editors: Brian Breed, Cynthia Damon, and Andreola Rossi. Oxford University Press. 2010. ISBN978-0-199-86649-6. pp. 207–220. Online version at Oxford Academic.
Hard, Robin (2004), The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, ISBN9780415186360. Google Books.
Hyginus, Gaius Julius, Fabulae in Apollodorus' Library and Hyginus' Fabulae: Two Handbooks of Greek Mythology, Translated, with Introductions by R. Scott Smith and Stephen M. Trzaskoma, Hackett Publishing Company, 2007. ISBN978-0-87220-821-6.
Krasne, Darcy, "When the Argo Met the Argo: Poetic Destruction in Valerius' Argonautica, in Flavian Poetry and its Greek Past, edited by Antony Augoustakis, Brill, Lieden, Boston, 2014. ISBN978-9-004-26649-0. pp. 33–48.
Petrovicova, Katarina, "Martianus Capella’s interpretation of Juno", in Acta Antiqua Academiae Scientiarum Hungaricae, vol. 57 -3, no. 2, June 2017, pp. 279+. Online version at Gale Academic OneFile
Sanderson, Elaine, C., "Kin Conflicts and Stasis: Civil War on Peace in Valerius Flaccus' Argonautica", in The Classical Quarterly 2002. 72.1 pp. 303-315. Online version at Cambridge University Press.
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