Himerus: The God of Desire

Himerus: The God of Desire In the Western tradition, desire has been commonly associated with sinfulness. Homero's description of a god called Hímeros is not uncommon in this regard. He is portrayed as a bearded man with a long beard who wears nothing but animal skins. His female followers are likewise bare-breasted, dressed only in thigh-high skirts and sandals.

Many contemporaries took these standards to be evidence of his depravity: “The gods have given them over to shameful lust as soon as they saw them.” It was no surprise that Hímeros was mocked for being effeminate, and overly interested in food and luxury goods – he was nicknamed “the god of desires”, or “the god of lustful desires”. But what does it mean to call someone ‘a god of desire’? Does calling him that distinguishes him from other gods who are also characterised by their desire? In this article I will explore this question, offering an interpretation of the epithet that recognises both its negative connotation, yet also its potential for positive connotations in Homeric contexts.

Hímeros's name Hímeros’s name is the first indication that his character will be discussed in different terms from his male counterparts. The epithet “destiny” (ἤνοια) is used to describe him in some contexts, as well as the word ὀκταινε (“beyond,” “on,” or “at the end”) in others. The word ἤνοια is used to describe Hímeros with reference to his physical characteristics, rather than his nature: he is the man with the long beard, wearing nothing but animal skins.

The word ὀκταινε is used to describe Hímeros with reference to his role in the cosmos, particularly in relation to the death of the gods: “The gods were no longer, but Hímeros announced their end.” Another example of this naming connotation is provided by Homer’s description of a banquet held in Hímeros’s honour: “They offered him a happy feast, with indescribable delicacies.” One might wonder whether the epithet ἤνοια is a proper name, like “Achilles,” or if it is a general epithet, like “king.” Some scholars have proposed that ἤνοια is a proper name, perhaps composed of two elements, ἀθάνα, meaning “death” or “end,” and ναι, meaning “to be.” This would make the name “death-being.” But the epithet ἤνοια is not used with any such meaning in Homer, and is used in other contexts to describe other gods and heroes .

The god of unchaste desire, not lustful desire A common reading of Hímeros’s epithet is that he is a god of desire , i.e., he desires things that are not attractive. Such an interpretation has been offered by many authors in the past, including Plutarch, Plato, and Lucian. Plutarch, for example, wrote that Hímeros “was displeased with men’s bodies, and, in order not to be tied to his own, he cursed them by assuming the shape of a god and assuming the name of ‘desire.’ Plato, on the other hand, describes Hímeros as a god of unchaste desire , and a God who desires the unnatural and the unnatural: “The worst of all is that they desire even that which is unnatural.” Such readings have been challenged in recent years by scholars who have argued that while Hímeros may desire things that are not attractive, he does not desire things that are unnatural or abnormal or things that are abnormal or abnormal.

In fact, Hímeros is said to desire things that are normal and natural, including health and strength, as well as other godly pursuits such as wealth, honour, and authority. Homeros and Hímeros: Two Views of Desire One of the most important questions to be raised with regard to Hímeros’s epithet is, what does it mean? What does the word ‘desire’ imply in Homeric contexts, and how does Hímeros’s epithet fit into this? There are two prominent views on this issue.