The same idea is also expressed in Eros, called in Latin Amor or Cupido, who is regarded as the oldest and at the same time the youngest of the gods, represented as a beautiful youth. This same Eros is said to have existed prior to Aphrodite, for when she rose out of the sea, Eros met her at the shore, while according to another version he was regarded as her son. The notion that Aphrodite is the cosmic principle of love has found expression in poetry and philosophy, but her mythical nature has never been definitely settled. Homer, who calls Aphrodite Cypris (Κύπις) speaks of her in the Iliad (V, 312) as the daughter of Zeus[10] and Dione, the goddess [Illustration: HEAVENLY AND WORLDLY LOVE. By Titian.] who in olden times was worshiped on the Acropolis in Athens, in Dodona, and in other localities, as the wife of the Olympian ruler and as his female counterpart. Dione is probably the same word as Hera’s Latin name Juno. As her daughter, Aphrodite is called Dionæa (Διωναία) and also by her mother’s name Dionē. Being the goddess of sexual love, Aphrodite was also held responsible for all relations between men and women, and philosophers felt the need of distinguishing between heavenly love and vulgar passion, calling the former “Aphrodite Urania,” the latter “Aphrodite Pandemos.” In Plato’s Symposium (180 D) the heavenly love is described as “the older one, born without mother, the daughter of heaven,” while the younger and less divine Aphrodite is the daughter of Zeus and Dione. The same contrast is brought out in the age of the Renaissance by Titian in his famous picture of heavenly and worldly love. The distinction between celestial and earthly love however is artificial and has certainly not influenced the cult of the goddess. It is a later thought, invented by philosophers for the purpose of teaching a lesson. THE CULT OF APHRODITE. Polytheism is not a stable religion. It changes with the growth of civilization, and we do not know a time in which it was not constantly in a state of transition. The myths which connect Aphrodite in one place with Adonis, in others with Mars, Hephæstos, Anchises and other gods or mortals, were originally several different developments of the same fundamental idea, the love story of the goddess of love. This is quite natural and ought to be expected, but when in the days of a more international communication these myths were told in different shapes in all localities, they in their combination served greatly to undermine the respect for the goddess and to degrade the conception of her even as early as in the time when the Homeric epics were composed. Nevertheless, since the sarcasm remained limited for a long time to the circle of heretics and scoffers, the noble conception of Aphrodite was preserved down to the latest days of paganism.