From Hmolpedia
Jump to navigation Jump to search

In terms, sex (CR:209) (LH:11) (TL:220|#169) refers to []


The following are quotes:

“The stuff of the sexual life, as Nietzsche says, is the stuff of art; if it is expended in one channel it is lost for the other. The masters of all the more intensely emotional arts have frequently cultivated a high degree of chastity. This is notably the case as regards music; one thinks of Mozart, of Beethoven, of Schubert, and many lesser men. In the case of poets and novelists chastity may usually seem to be less prevalent but it is frequently well-marked, and is not seldom disguised by the resounding reverberations which even the slightest love-episode often exerts on the poetic organism. Goethe's life seems, at a first glance, to be a long series of continuous love-episodes. Yet when we remember that it was the very long life of a man whose vigor remained until the end, that his attachments long and profoundly affected his emotional life and his work, and that with most of the women he has immortalized he never had actual sexual relationships at all, and when we realize, moreover, that, throughout, he accomplished an almost inconceivably vast amount of work, we shall probably conclude that sexual indulgence had a very much smaller part in Goethe's life than in that of many an average man on whom it leaves no obvious emotional or intellectual trace whatever. Sterne, again, declared that he must always have a Dulcinea dancing in his head, yet the amount of his intimate relations with women appears to have been small. Balzac spent his life toiling at his desk and carrying on during many years a love correspondence with a woman he scarcely ever saw and at the end only spent a few months of married life with. The like experience has befallen many artistic creators.”
Havelock Ellis (1910), Studies in the Psychology of Sex, Volume Six (pg. 173)[1]
“Proceeding from her proclamation that she was patroness of women, Isis in her aretalogy[2] gives several specific reasons why women especially owed her homage and looked to her for protection. It was she who had brought man and woman together: ‘Eγώ γυναίκα καί άνδρα συνήγαγον’ [I am a woman and a man]. Or as the Oxyrhynchus Papyri [300BC][3] more graphically expresses it, it was her will that men and women should anchor together: ‘σν καί τάς σώας γυναίκαs άνδράσι συνορμισθηναι θέλιs’ [although the bodies of a man and a woman want to be cooperated ]. This reference to her concern with sexual life was developed through her identification with Hathor and Aphrodite-Venus. Particularly in the eyes of women was Isis the goddess, as were Hathor and Aphrodite-Venus, who united the sexes in love and perpetuated human life. Her identification with Hathor is visible in those representations in which she wears a cow's horns or head or appears entirely in the form of a cow. Plutarch attempted to explain this Hathor-form by having Isis receive a cow headdress from Hermes. The horns were interpreted by many authors as the crescent moon, although there is no evidence that she was connected with the moon in Egypt; thus, Plutarch says that the moon [see: bi (βι) (NE:12)] summoned for help in love affairs. The Greeks saw in Isis-Hathor their own goddess Aphrodite, and subsequently identified Isis with Aphrodite.”
— Sharon Heyob (1975), The Cult of Isis Among Women in Graeco-Roman World (pgs. 48-49)[4]

End matter

See also


  1. Ellis, Havelock. (1910). Studies in the Psychology of Sex, Volume Six (pg. 173). Davis.
  2. Aretalogy – Wikipedia.
  3. Oxyrhynchus Papyri – Wikipedia.
  4. Heyob, Sharon. (1975). The Cult of Isis Among Women in Graeco-Roman World (pgs. 48-49). Brill.

External links

  • Sex – Hmolpedia 2020.
Theta Delta ics T2.jpg