Eris (mythology) explained

In Greek mythology, Eris (grc|Ἔρις|Eris|Strife) is the goddess and personification of strife and discord, particularly in war, and in the Iliad (where she is the "sister" of Ares the god of war). 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.^[1]

Etymology

The name derives from the noun eris, with stem erid-, which means "strife, discord" and is of uncertain etymology; connections with the verb Greek, Ancient (to 1453);: ὀρίνειν Greek, Ancient (to 1453);: orínein "to raise, stir, excite" and the proper name Greek, Ancient (to 1453);: Ἐρινύες Greek, Ancient (to 1453);: [[Erinyes]] have been suggested. R. S. P. Beekes sees no strong evidence for this relation and excludes the derivation from Greek, Ancient (to 1453);: ἐρείδω Greek, Ancient (to 1453);: ereídō "to prop, to support" due to the name's original ι- stem.^[2] Watkins suggested origin from a Proto-Indo-European root ere- meaning "to separate, to adjoin". The name gave several derivatives in Ancient Greek, including Greek, Ancient (to 1453);: ἐρίζω Greek, Ancient (to 1453);: erízō "to fight" and Greek, Ancient (to 1453);: ἔρισμα Greek, Ancient (to 1453);: érisma "object of a quarrel".

Family

In Homer's Iliad, Eris is called (allegorically?) the "sister" of Ares.^[3] However, according to Hesiod's Theogony, Eris is the daughter of Nyx (Night), being among the many children Nyx produced without a partner. These siblings of Eris include personifications - like Eris - of several "loathsome" (στυγερός) things, such as Moros ("Doom"), Thanatos ("Death"), the Moirai ("Fates"), Nemesis ("Indignation"), Apate ("Deceit"), and Geras ("Old Age").^[4]

Like her mother Nyx, Hesiod has Eris as the mother - with no father mentioned - of many children (the only child of Nyx with offspring) who are also personifications representing various misfortunes and harmful things which, in Eris' case, might be thought to result from discord and strife^[5] All of Eris' children are little more than allegorizations of the meanings of their names, with virtually no other identity.^[6] The following table lists the children of Eris, as given by Hesiod:^[7]

Children

Name	Ancient Greek		Common translations	Remarks
	prop. n.	com. n. sg.
	Πόνος	πόνος[8]	Toil,[9] Labor,[10] Hardship[11]	Called by Hesiod "painful Ponos" (Πόνον ἀλγινόεντα).[12] Cicero has the equivalent personification of the Latin word labor as the offspring of Erebus and Night (Erebo et Nocte).[13]
	Λήθη	λήθη[14]	Forgetfulness,[15] Oblivion[16]	Associated with Lethe, the river of oblivion in the Underworld.
	Λιμός	λιμός[17]	Famine,[18] Hunger,[19] Starvation[20]	Of uncertain sex; held in special regard at Sparta; the equivalent of the Roman Fames.
Algea	Ἄλγεα (pl.)	ἄλγος[21]	Pains,[22] Sorrows[23]	Called by Hesiod the "tearful Algae" (Ἄλγεα δακρυόεντα).[24] Not notably personified elsewhere.
	Ὑσμῖναι (pl.)	ὑσμίνη[25]	Combats,[26] Fights,[27] Battles[28]	The Posthomerica of Quintus Smyrnaeus has an image of the Hysminai decorating Achilles's shield.[29]
	Μάχαi (pl.)	μάχη[30]	Battles,[31] Wars[32]	Not notably personified elsewhere
	Φόνοι (pl.)	φόνος[33]	Murders,[34] Slaughterings[35]	The Shield of Heracles, has an image of Phonos (singular) decorating Heracle's shield.[36]
	Ἀνδροκτασίαι (pl.)	ἀνδροκτασία[37]	Manslaughters,[38] Manslayings,[39] Slayings of Men[40]	The Shield of Heracles, has an image of Androktasia (singular) decorating Heracle's shield.[41]
Neikea	Νείκεά (pl.)	νεῖκος[42]	Quarrels	Not notably personified elsewhere.
Pseudea	Ψεύδεά (pl.)	ψεῦδος[43]	Lies,[44] Falsehoods[45]	Not notably personified elsewhere.
Logoi	Λόγοi (pl.)	λόγος[46]	Tales,[47] Stories,[48] Words[49]	Not notably personified elsewhere.
Amphillogiai	Ἀμφιλλογίαι (pl.)	ἀμφιλογία[50]	Disputes,[51] Unclear Words[52]	Not notably personified elsewhere.
	Δυσνομία	δυσνομία[53]	Lawlessness,[54] Bad Government,[55] Anarchy[56]	The Athenian statesman Solon contrasted Dysnomia with Eunomia, the personification of the ideal government:[57]
	Ἄτη	ἄτη[58]	Delusion,[59] Recklessness,[60] Folly,[61] Ruin[62]	She was banished from Olympus by Zeus for blinding him to Hera's trickery denying Heracles his birthright.[63]
	Ὅρκος	ὄρκος[64]	Oath	The curse that is inflicted on any person who swears a false oath.[65]

Judgement of Paris

Eris plays a crucial role in one important myth. She was the initiator of the quarrel between the three Greek goddesses, Hera, Athena, and Aphrodite, resolved by the Judgement of Paris, which led to Paris' abduction of Helen of Troy and the outbreak of the Trojan War.^[66] As the story came to be told, all the gods were invited to the wedding of Peleus and Themis except Eris. She came anyway but was refused admission. In anger, she threw a golden apple among the wedding guests inscribed with "For the fairest", which the three goddesses each claimed.^[67]

Homer alludes to the Judgement of Paris, but with no mention of Eris.^[68] An account of the story, was told in the Cypria, one of the poems in the Epic Cycle, which told the entire story of the Trojan War. The Cypria which is the first poem in the Cycle, describes events preceding those that occur in the Iliad, the second poem in the Cycle. According to a prose summary of the now lost Cypria, Eris, acting according to the plans of Zeus and Themis to bring about the Trojan War, instigates a nekios ('feud') between the three goddesses over "beauty" (presumably over who of the three was the most beautiful), while they were attending the wedding feast of Peleus and Thetis (who would become the parents of Achilles). To settle the dispute, Zeus orders the three goddesses to go to Mount Ida to be judged by Paris. Paris, having been offered Helen, by Aphrodite, in return for Paris choosing her, does so.^[69]

The fith-century BC playwright Euripides, describes the Judgement of Paris several times with no mention of either Eris, or an apple.^[70] Later accounts include details, such as the golden Apple of Discord, which may or may not have come from the Cypria. According to the first-century BC Roman mythographer Hyginus, all the gods had been invited to the wedding except Eris. Nevertheless, she came to the wedding feast, and when refused entrance, she threw an apple through the doorway, saying that it was for the "fairest", which started the quarrel.^[71] The satirist Lucian (fl. 2nd century AD) tells us that Eris's apple was "solid gold" and that it was inscribed: "For the queen of Beauty" (Greek, Ancient (to 1453);: ἡ καλὴ λαβέτω).^[72]

Strife in war

Eris personifies strife, particularly the strife associated with war.^[73] In Homer's Iliad, Eris is described as being depicted on both Athena's battle aegis, and Achilles' shield, where she appears alongside other war-related personifications: Phobos ("Rout"), Alke ("Valor"), and Ioke ("Assault"), on the aegis, and Kydoimos ("Tumult"), and Ker ("Fate"), on the shield.^[74] Similarly, the Hesiodic Shield of Heracles has Eris depicted on Heracles' shield, also with Phobos, Kydoimos and Ker, as well as other war-related personifications: Proioxis ("Pursuit"), Palioxis ("Rally"), Homados ("Tumult "), Phonos ("Murder"), and Androktasia ("Slaughter").^[75] Here Eris is described as flying over the head of Phobos ("Fear"):

Eris also appears in several battle scenes in the Iliad.^[76] However, unlike Apollo, Athena and several other of the Olympians, Eris does not participate in active combat, nor take sides in the war.^[77] Her role in the Iliad is that of "the rouser of armies",^[78] urging both armies to fight each other. In Book 4, she is one of the divinities (along with Ares, Athena, Deimos ("Terror"), and Phobos ("Rout") urging the armies to battle, with head lowered at first, but soon raised up to the heavens:^[79]

She also appears in this "rouser of armies" role in Book 5,^[80] and again in Book 11, where Zeus sends Eris to rouse the Greek army by shouting:^[81] Her lust for bloodshed is insatiable. Later in Book 11, she is the last of the gods to leave the battlefield, rejoicing as she watches the fighting she has roused.^[82] While in Book 5, she is described as raging unceasingly.^[83]

Hesiod also associates Eris with war. In his Works and Days, he says that she "fosters evil war and conflict".^[84] And in his Theogony, has the Hysminai (Battles) and the Machai (Wars) as her children.^[85]

Another Eris

In addition to the Eris who was the daughter of Nyx (Night), Hesiod, in his Works and Days, mentions another Eris. He contrasts the two: the former being "blameworthy" who "fosters evil war and conflict", the latter worthy of "praise", have been created by Zeus to foster beneficial competition:^[86]

Other mentions

Antoninus Liberalis, in his Metamorphoses, involves Eris in the story of Polytechnus and Aedon, who claimed to love each other more than Hera and Zeus. This angered Hera, so she sent Eris to wreak discord upon them.^[87] Eris is mentioned many times in Quintus Smyrnaeus' Posthomerica, which covers the time period between the end of the Iliad and the beginning of his Odyssey.^[88] Just as in the Iliad, the Posthomerica Eris is the instigator of conflict,^[89] does not take sides,^[90] shouts,^[91] and delights in the carnage of battle.^[92] Eris is also mentioned in the Dionysiaca of Nonnus. At the start of the epic confrontation between Zeus and Typhon, Nonnus has Nike (Victory) lead Zeus into battle, and Eris lead Typhon, and in another passage has Eris, with the war-goddess Enyo, bring "Tumult" to both sides of a battle.^[93]

Iconography

There are few certain representations of Eris in art.^[94] Her earliest appearances (mid-sixth-century BC) are found on the Chest of Cypselus and in the tondo of a black-figure cup (Berlin F1775).^[95] The geographer Pausanias describes seeing Eris depicted on the Chest, as a "most repulsive" [''aischistê''] woman standing between Ajax and Hector fighting.^[96] On the cup she is depicted as a normal woman in appearance apart from having wings and winged-sandals.^[97]

From the later part of fifth-century BC, the upper section of a red-figure calyx krater depicts Eris with Themis facing each other, apparently in animated discussion, while the lower section depicts the Judgement of Paris, confirming Eris' role in the events as told in the Cypria.^[98]

Cultural influences

The classic fairy tale "Sleeping Beauty" references what appears to be Eris's role in the wedding of Peleus and Thetis. Like Eris, a malevolent fairy curses a princess after not being invited to the princess's christening.^{[99] [100]}

Eris is the principal figure of worship in the modern Discordian religion invented as an "absurdist joke" in 1957 by two school friends Gregory Hill and Kerry Wendell Thornley. As mythologized in the religion's satirical text Principia Discordia, written by Hill with Thornely and others, Eris (apparently) spoke to Hill and Thornley in an all-night bowling alley, in the form of a chimpanzee.^[101]

Eris, the "Goddess of Discord and Chaos", is a recurring antagonist in the animated television series The Grim Adventures of Billy & Mandy, wherein she is depicted as a spoiled and wealthy woman that wields the "Apple of Discord".

Similarly, Eris, the malevolent "Goddess of Discord and Chaos", is the main antagonist in the DreamWorks 2003 animated movie against Sinbad and his allies.

The dwarf planet Eris was named after this Greek goddess in 2006.^[102]

In 2019, the New Zealand moth species Ichneutica eris was named in honour of Eris.

See also

• Eristic

References

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• Brown, Andrew, s.v. Eris, published online OCD-DATE, in the Oxford Classical Dictionary, edited by Tim Whitmarsh, digital ed, New York, Oxford University Press. .
• Book: Caldwell, Richard . 1987 . Hesiod's Theogony . Focus Publishing/R. Pullins Company . 978-0-941051-00-2.
• The Cambridge Greek Lexicon, edited by J. Diggle et al, Cambridge University Press, 2021 .
• Cartledge, Paul, s.v. industry, Greek and Roman, published online 07 March 2016, in the Oxford Classical Dictionary, edited by Tim Whitmarsh, digital ed, New York, Oxford University Press. .
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• Cicero, Marcus Tullius, De Natura Deorum in Cicero: On the Nature of the Gods. Academics, translated by H. Rackham, Loeb Classical Library No. 268, Cambridge, Massachusetts, Harvard University Press, first published 1933, revised 1951. . Online version at Harvard University Press. Internet Archive.
• Cusack, Carole M., Invented Religions: Imagination, Fiction and Faith, Ashgate, 2010. .
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• Euripides, Helen, in Euripides: Helen, Phoenician Women, Orestes, edited and translated by David Kovacs, Loeb Classical Library No. 11. Cambridge, Massachusetts, Harvard University Press, 2002. . Online version at Harvard University Press.
• Euripides, Iphigenia in Aulis in Euripides: Bacchae, Iphigenia at Aulis, Rhesus, edited and translated by David Kovacs, Loeb Classical Library No. 495. Cambridge, Massachusetts, Harvard University Press, 2003. . Online version at Harvard University Press.
• Euripides, Orestes, in Euripides: Helen, Phoenician Women, Orestes, edited and translated by David Kovacs, Loeb Classical Library No. 11. Cambridge, Massachusetts, Harvard University Press, 2002. . Online version at Harvard University Press.
• Euripides, The Trojan Women, in Euripides: Trojan Women, Iphigenia among the Taurians, Ion, edited and translated by David Kovacs, Loeb Classical Library No. 10, Cambridge, Massachusetts, Harvard University Press, 1999. . Online version at Harvard University Press.
• Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996. Two volumes: (Vol. 1), (Vol. 2).
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• Hyginus, Gaius Julius, Fabulae, in The Myths of Hyginus, edited and translated by Mary A. Grant, Lawrence: University of Kansas Press, 1960. Online version at ToposText.
• Giroux, Hubert, s.v. Eris, in Lexicon Iconographicum Mythologiae Classicae (LIMC) III.1 ATHERION-EROS, Artemis Verlag, Zürich and Munich, 1981. . Internet Archive.
• Isocrates, Helen, in Isocrates, Volume III, translated by La Rue Van Hook, Loeb Classical Library No. 373. Cambridge, Massachusetts, Harvard University Press, 1945. . Online version at Harvard University Press.
• Leaf, Walter, The Iliad, Edited, with Apparatus Criticus, Prolegomena, Notes, and Appendices, Vol I, Books I - XII, second edition, London, Macmillan and Co., limited; New York, The Macmillan Company, 1900. Internet Archive. Online version of commentary at the Perseus Digital Library.
• Lecznar, Adam, "Hesiod in the Eighteenth and Nineteenth Centuries", in The Oxford Handbook of Hesiod, edited by Alexander Loney, and Stephen Scully, Oxford University Press, 2018. .
• Lexicon Iconographicum Mythologiae Classicae (LIMC) III.2 ATHERION-EROS, Artemis Verlag, Zürich and Munich, 1981. . Internet Archive.
• Liddell, Henry George, Robert Scott, A Greek-English Lexicon, revised and augmented throughout by Sir Henry Stuart Jones with the assistance of Roderick McKenzie, Clarendon Press Oxford, 1940. Online version at the Perseus Digital Library.
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• Lucian, The Dead Come to Life or The Fisherman. The Double Indictment or Trials by Jury. On Sacrifices. The Ignorant Book Collector. The Dream or Lucian's Career. The Parasite. The Lover of Lies. The Judgement of the Goddesses. On Salaried Posts in Great Houses, translated by A. M. Harmon, Loeb Classical Library No. 130, Cambridge, Massachusetts, Harvard University Press, 1921, 1960. . Online version at Harvard University Press. Internet Archive.
• Mäkelä, Essi, and Johanna J. M. Petsche, "Serious parody: Discordianism as liquid religion", in Culture and Religion, 14(4), pp. 411–423.
• McCartney, Eugene Stock, "How the Apple Became the Token of Love", in Transactions and Proceedings of the American Philological Association, Vol. 56 (1925), pp. 70 - 81. .
• Millett, Paul C., s.v. labour, published online 30 July 2015, in the Oxford Classical Dictionary, edited by Tim Whitmarsh, digital ed, New York, Oxford University Press. .
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• Most, G.W. (2018b), Hesiod: The Shield, Catalogue of Women, Other Fragments, Loeb Classical Library, No. 503, Cambridge, Massachusetts, Harvard University Press, 2007, 2018. . Online version at Harvard University Press.
• Nagler, Michael, N., "Toward a Semantics of Ancient Conflict: Eris in the 'Iliad'", in The Classical World, Nov. - Dec., 1988, Vol. 82, No. 2 (Nov. - Dec., 1988), pp. 81-90. .
• Nonnus, Dionysiaca, Volume I: Books 1 - 15, translated by W. H. D. Rouse, Loeb Classical Library No. 344, Cambridge, Massachusetts, Harvard University Press, 1940 (revised 1984). . Online version at Harvard University Press. Internet Archive (1940).
• Nünlist, Rene, s.v. Eris, 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.
• Book: Parada, Carlos . Genealogical Guide to Greek Mythology . Jonsered . Paul Åströms Förlag . 1993 . 978-91-7081-062-6.
• 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, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1918. Online version at the Perseus Digital Library.
• Proclus, The Epic Cycle, translated by Gregory Nagy, revised by Eugenia Lao, Harvard University's Center for Hellenic Studies, Washington DC, November 2, 2020. Online at The Center for Hellenic Studies.
• Pepin, Ronald E., The Vatican Mythographers, Fordham University Press, 2008. .
• Quintus Smyrnaeus, Posthomerica, edited and translated by Neil Hopkinson, Loeb Classical Library No. 19, Cambridge, Massachusetts, Harvard University Press, 2018. . Online version at Harvard University Press.
• Reeves, John D., "The Cause of the Trojan War: A Forgotten Myth Revived", in The Classical Journal, Feb., 1966, Vol. 61, No. 5 (Feb., 1966), pp. 211-214. .
• Robertson, David G., "Making the Donkey Visible: Discordianism in the Works of Robert Anton Wilson", in Cusack, Carole M.; Norman, Alex (eds.). Handbook of New Religions and Cultural Production. Brill. pp. 421–444. .
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• Tzetzes, John, Chiliades, editor Gottlieb Kiessling, F.C.G. Vogel, 1826. Google Books. (English translation: Book I by Ana Untila; Books II - IV, by Gary Berkowitz; Books V - VI by Konstantino Ramiotis; Books VII - VIII by Vasiliki Dogani; Books IX - X by Jonathan Alexander; Books XII - XIII by Nikolaos Giallousis. Internet Archive).
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Notes and References

1. Brown, s.v. Eris; Nünlist, s.v. Eris; Grimal, s.v. Eris; Tripp, s.v. Eris; Smith, s.v. Eris.
2. Book: Robert S. P. Beekes

   . Robert S. P. Beekes . R. S. P. Beekes . Etymological Dictionary of Greek . . 2009 . 459 .

3. Brown, s.v. Eris; Grimal, s.v. Eris; Homer, Iliad 4.440 - 441. Gantz, p. 9 cites this Iliad passage as an example of Eris being "just a personification of her name", while Nünlist, s.v. Eris, calls Eris being a sister of Ares, or a daughter of Nyx, "allegorical genealogy".
4. Gantz, pp. 4 - 5; Hesiod, Theogony 223 - 225.
5. Hard, pp. 30 - 31; Gantz, p. 5; Hesiod, Theogony 226 - 232.
6. Gantz, p. 10, which notes the possible exception of Ate.
7. [Hesiod]
8. LSJ s.v. πόνος.
9. Most 2018a, p. 21; Hard, p. 31
10. Gantz, p. 10.
11. Caldwell, p. 40 on 212–232. In ancient Greek the word ponos which meant 'hard work' could also mean 'hardship, 'suffering', 'distress' or 'trouble', see The Cambridge Greek Lexicon, s.v. πόνος 1, 3; compare LSJ, s.v. πόνος. For the ancient Greeks' negative associations regarding ponos, see Millett, s.v. labour; Cartledge, s.v. industry, Greek and Roman.
12. [Hesiod]
13. Thurmann, s.v. Ponos; Cicero, De Natura Deorum 3.44.
14. LSJ s.v. λήθη.
15. Most 2018a, p. 21; Gantz, p. 10; Caldwell, p. 40 on 212–232.
16. Hard, p. 31.
17. LSJ s.v. λιμός.
18. Hard, p. 31; Gantz, p. 10.
19. Most 2018a, p. 21.
20. Caldwell, p. 40 on 212–232.
21. LSJ s.v. ἄλγος.
22. Most 2018a, p. 21; Gantz, p. 10; Caldwell, p. 40 on 212–232.
23. Hard, p. 31.
24. [Hesiod]
25. LSJ s.v. ὑσμίνη.
26. Most 2018a, p. 21; Gantz, p. 10.
27. Hard, p. 31.
28. Caldwell, p. 40 on 212–232.
29. [Quintus Smyrnaeus]
30. LSJ s.v. μάχη.
31. Most 2018a, p. 21; Gantz, p. 10; Hard, p. 31.
32. Caldwell, p. 40 on 212–232.
33. LSJ s.v. φόνος.
34. Most 2018a, p. 21; Hard, p. 31; Caldwell, p. 42 on 212–232.
35. Gantz, p. 10.
36. [Hesiod]
37. LSJ s.v. ἀνδροκτασία.
38. Caldwell, p. 42 on 212–232
39. Hard, p. 31.
40. Gantz, p. 10
41. [Hesiod]
42. LSJ s.v. νεῖκος.
43. LSJ s.v. ψεῦδος.
44. Most 2018a, p. 21; Hard, p. 31; Caldwell, p. 42 on 212–232.
45. Gantz, p. 10.
46. LSJ s.v. λόγος.
47. Most 2018a, p. 21.
48. Caldwell, p. 42 on 212–232.
49. Gantz, p. 10.
50. LSJ s.v. ἀμφιλογία.
51. Most 2018a, p. 21; Caldwell, p. 42 on 212–232.
52. Gantz, p. 10.
53. LSJ s.v. δυσνομία.
54. Most 2018a, p. 21; Hard, p. 31.
55. Gantz, p. 10.
56. Caldwell, p. 42 on 212–232.
57. Siewert, s.v. Nomos.
58. LSJ s.v. ἄτη.
59. Hard, p. 31.
60. Most 2018a, p. 21.
61. Gantz, p. 10.
62. Caldwell, p. 42 on 212–232.
63. Hard, p. 31.
64. LSJ s.v. ὄρκος.
65. Hard, p. 31.
66. Hard, p. 30; Gantz, p. 9.
67. Tripp, s.v. Eris.
68. Gantz, p. 9; Homer, Iliad, 24.27 - 30.
69. Gantz, p. 9; Proclus, Chrestomathy Cypria 1. According to Cypria fr. 1 West (compare with Euripides, Orestes 1639 - 42, Helen 36 - 41) Zeus' reason for wanting the war was overpopulation, see Reeves 1966.
70. [Euripides]
71. Gantz, p. 9; Hyginus, Fabulae 92; compare with Apollodorus, E.3.2.
72. McCartney, p. 70; Lucian, Dialogues of the Sea-Gods 7 (5); compare Lucian, The Judgement of the Goddesses (Dialogues of the Gods 20) 1; Tzetzes, Chiliades, 5.31 (Story 24), On Lycophron 93; First Vatican Mythographer, 205 (Pepin, p. 89); Second Vatican Mythographer, 249 (Pepin, p. 197).
73. Nünlist, s.v. Eris.
74. Nünlist, s.v. Eris; Homer, Iliad 5.740 (aegis), 18.535 (shield).
75. [Hesiod]
76. Brown, s.v. Eris; e.g. Homer, Iliad 4.439 - 445, 5.517 - 518, 11.3 - 14, 11.73 - 74, 18.535, 20.47 - 48. For a discussion of the use of the word eris in the Iliad, see Nagler 1988.
77. Leaf, on Iliad 440.
78. [Homer]
79. According to Leaf, on 440, in this passage (and elsewhere), Eris "must not be regarded as siding with either party, but as arousing alike τοὺς μέν and τοὺς δέ", nor as being a combatant.
80. [Homer]
81. Hard, p. 30.
82. [Homer]
83. [Homer]
84. [Hesiod]
85. West 1966, p. 231 on 228; Hesiod, Theogony 228.
86. Lecznar, p. 454.
87. [Antoninus Liberalis]
88. Hopkinson, pp. vii - ix.
89. [Quintus Smyrnaeus]
90. [Quintus Smyrnaeus]
91. [Quintus Smyrnaeus]
92. [Quintus Smyrnaeus]
93. [Nonnus]
94. Giroux, p. 849.
95. Gantz, p. 9.
96. Gantz, p. 9; Giroux, p. 847 (Eris 3); Pausanias, 5.19.2.
97. Gantz, p. 9; Giroux, p. 847 (Eris 1); Beazley Archive 207; LIMC III-2, p. 608 (Eris 1); Digital LIMC 33843.
98. Gantz, p. 9; Giroux, p. 848 (Eris 7); Beazley Archive 215695; Perseus St. Petersburg St. 1807 (Vase); Digital LIMC 471; LIMC III-2, p. 608 (Eris 7).
99. Book: A Handbook of Greek Mythology, Including Its Extension to Rome. H. J. Rose. 2006. Kessinger Publishing. 978-1-4286-4307-9.
100. Book: Maria Tatar . 2007-11-06. W. W. Norton & Company. 2002. The Annotated Classic Fairy Tales . 978-0-393-05163-6.
101. Mäkelä & Petsche, "Abstract"; Robertson, pp. 421 - 424; Cusack, pp. 28 - 30.
102. Web site: Blue . Jennifer . 2003 UB 313 named Eris . September 14, 2006. USGS Astrogeology Research Program . January 3, 2007. https://web.archive.org/web/20061018120634/http://astrogeology.usgs.gov/HotTopics/index.php?%2Farchives%2F211-2003-UB313-named-Eris.html . October 18, 2006.