WEBVTT 00:00:28.160 --> 00:00:36.240 Hello everybody and welcome to Lambda, the LGBT and Antiquity Podcast, the show about all things LGBT in the ancient world. 00:00:36.240 --> 00:00:41.520 I'm your host, Dominica Raven, episode 6, Ganymedes the Gay. 00:00:41.520 --> 00:00:48.320 Now I need the gentler touch, for of boys, beloved of the gods, I will sing. 00:00:48.320 --> 00:01:00.560 Zeus, the Supreme King, once loved Ganymedes the Phrygian, so he changed his form into a mighty eagle, the greatest bird in the skies, who carries Zeus's thunderbolts. 00:01:00.560 --> 00:01:06.400 Ganymedes was a shepherd out tending his flocks on Mount Ida, near the city of Troy. 00:01:06.400 --> 00:01:09.920 He was compassionate and caring towards his flock. 00:01:09.920 --> 00:01:15.120 Suddenly the great eagle Zeus appears and whisks the boy away to Olympus. 00:01:15.120 --> 00:01:22.319 When he returns to a more human-looking form, Zeus kisses Ganymedes for the very first time. 00:01:22.319 --> 00:01:26.159 In the beginning, Ganymede is scared and surprised. 00:01:26.159 --> 00:01:33.280 He actually takes the god for a rustic deity like Pan and assumes he's trying to capture the sheep. 00:01:33.280 --> 00:01:41.439 As they talk, Ganymede is also concerned that his father will miss him and that his sheep will be harmed by wolves and wild animals. 00:01:41.439 --> 00:01:52.560 It takes some time for the mightiest of all the gods to convince the simple shepherd that he has in fact been taken up to Olympus and given divine rank. 00:01:52.560 --> 00:02:01.200 Once Zeus explains that Ganymedes will be the immortal cup-bearer for the gods, Ganymede asks about agemates and friends. 00:02:01.200 --> 00:02:09.360 Zeus laughs at the insecurity of this youth and introduces him to Eros, in Latin, Cupid, the child of Aphrodite. 00:02:09.360 --> 00:02:15.919 Eros and Ganymede are habitually portrayed as playmates in literature and the visual arts. 00:02:15.919 --> 00:02:21.840 So then Ganymede asks if he will be sleeping at night with Eros, his new friend. 00:02:21.840 --> 00:02:26.639 And Zeus chuckles and says, Truly that is why I stole you off. 00:02:26.639 --> 00:02:30.000 I wanted us to sleep together. 00:02:30.000 --> 00:02:36.879 Then the god Hermes took the boy to Olympus and gave him the nectar of immortality. 00:02:36.879 --> 00:02:45.439 The story of Ganymede and Zeus is significant because it is a real candidate for the first homosexual lover in Greek and Roman history. 00:02:45.439 --> 00:02:49.840 This mythical episode would be reflected upon for centuries. 00:02:49.840 --> 00:02:59.599 Some authors saw the very origin of homosexuality, that very birth of the type of affection and love that many experience. 00:02:59.599 --> 00:03:06.479 Others found formulas to describe male beauty and writing affectionately for male lovers. 00:03:06.479 --> 00:03:10.639 And some moral hectoring old men found an excuse. 00:03:10.639 --> 00:03:16.080 Those gays are just using the story of Ganymede to justify their own debauchery. 00:03:16.080 --> 00:03:23.120 But for whatever reason, Ganymede was a story ancient, medieval, and modern authors alike revisit habitually. 00:03:23.120 --> 00:03:38.319 While Zeus is married officially to Hera and has numerous other female consorts and lovers such as Leto, Demeter, and Maya, there is a certain pansexuality reflected in the stories of Zeus. 00:03:38.319 --> 00:03:45.840 Zeus has many affairs with women and men and even non-human figures such as satyrs. 00:03:45.840 --> 00:03:56.800 When we look at the many, many loves of Zeus, they're all bound to Zeus, regardless of the fact that Zeus is not bound to any of them. 00:03:56.800 --> 00:04:08.400 They know that they're just one of the many, many sexual adventures Zeus will engage with across time, even if they themselves are not sexually active apart from Zeus. 00:04:08.400 --> 00:04:16.959 So when we look at Ganymedes, he represents a loyal, faithful figure, even if Zeus is never faithful back. 00:04:16.959 --> 00:04:29.199 Ganymedes might be able to fool around with his agemate Eros, or with Hermes, Latin Mercury, but Ganymedes only in a real relationship with Zeus. 00:04:29.199 --> 00:04:35.439 Therefore, we have this figure who is only ever shown in a homosexual relationship. 00:04:35.439 --> 00:04:50.319 Many authors focused on Zeus and were bound to see this bisexual or pansexual figure, but when we focus on the beloved Ganymedes, we do see a truly homosexual figure in the ancient world. 00:04:50.319 --> 00:04:57.759 So the question is: when did the story of Zeus and Ganymedes develop its homoerotic flavor? 00:04:57.759 --> 00:05:03.600 The story of Ganymede is one of the oldest pieces of mythology which comes down to us. 00:05:03.600 --> 00:05:06.319 Homer makes two references to the story. 00:05:06.319 --> 00:05:16.000 First, when Diomedes is discussing the magnificent horses which pulled the chariot of Aeneas, the future founder of Rome and the Roman people. 00:05:16.000 --> 00:05:20.480 These were the fastest and most powerful horses ever bred on earth. 00:05:20.480 --> 00:05:27.759 The original were gifts to the Trojan king Laomedon, the father of Ganymede, as a gift for his son. 00:05:27.759 --> 00:05:32.319 The descendants of these original horses now pull Aeneas's chariot. 00:05:32.319 --> 00:05:41.600 Diomedes defeats Aeneas in a duel and takes his horses, but is not able to kill him due to the timely intervention of Aphrodite and Apollo. 00:05:41.600 --> 00:05:46.720 The other reference to Ganymede from the Iliad comes from Aeneas' duel with Achilles. 00:05:46.720 --> 00:05:53.600 In traditional fashion, the two combatants swap boasts and insults before they recite their familial genealogy. 00:05:53.600 --> 00:05:57.680 Here's another reference to Aeneas's great uncle Ganymedes. 00:05:57.680 --> 00:06:12.240 Homer explicitly states Ganymedes was born the fairest of mortal men, wherefore the gods caught him up on high to be cupbearer for Zeus by reason of his beauty, that he might dwell with the immortals. 00:06:12.240 --> 00:06:17.600 This time it's Poseidon who intervenes, so Aeneas is not killed by Achilles. 00:06:17.600 --> 00:06:22.000 The future culture hero of the Romans kind of sucks in the Iliad. 00:06:22.000 --> 00:06:26.399 In any case, these are the first two references to Ganymedes in literature. 00:06:26.399 --> 00:06:34.399 It's important to note that technically, neither one explicitly states that Ganymedes was Zeus's boyfriend. 00:06:34.399 --> 00:06:40.800 Now there's another Homeric reference to Ganymedes found in Homeric hymn number five to Aphrodite. 00:06:40.800 --> 00:06:46.560 The hymn tells the story of Aphrodite and Anchises, the father of Aeneas. 00:06:46.560 --> 00:06:52.560 The two make love and then have a discussion about the implications of a goddess and a mortal lying together. 00:06:52.560 --> 00:07:01.759 During this discussion, Aphrodite references Tithanus and Ganymedes as other times mortal and immortal beings laid together. 00:07:01.759 --> 00:07:07.600 She says, I felt awful grief in that I laid me in bed with a mortal man. 00:07:07.600 --> 00:07:17.199 Zeus carried off golden-haired Ganymedes because of his beauty to bed amongst the deathless ones and poured drinks for all the gods in the house of Zeus. 00:07:17.199 --> 00:07:22.240 Critically, Aphrodite is referencing times when mortals and immortals were lovers. 00:07:22.240 --> 00:07:25.199 All three of these are important love stories. 00:07:25.199 --> 00:07:32.800 Dawn, Eos, fell in love with Tithonus and requested Zeus grant her lover immortality. 00:07:32.800 --> 00:07:45.279 Though Tithonus became immortal, he was never granted eternal youth, so he kept aging and aging until he shriveled up and all but disappeared, though his wisdom was still sought by gods and oracles alike. 00:07:45.279 --> 00:07:48.480 The story of Anchises is also clearly romantic. 00:07:48.480 --> 00:07:55.759 The two have sex, then Aphrodite gives birth to Aeneas, who is destined to survive the Trojan War and settle in Rome. 00:07:55.759 --> 00:08:10.160 So though the Homeric hymn to Aphrodite does not explicitly state Ganymedes as a homosexual lover, the fact that the author put it on a list of sexual encounters between mortals and gods is very telling. 00:08:10.160 --> 00:08:16.480 Ganymedes, Anchises, and Tithanus are given as examples of male lovers. 00:08:16.480 --> 00:08:24.480 Thus, though the narrative does not explicitly state the relationship as erotic, there really isn't a viable alternate interpretation. 00:08:24.480 --> 00:08:38.799 The likely candidate for the first time Ganymede is explicitly stated as a homosexual lover is in the works of Theognus, a lyric poet who lived during the mid-6th century BC, over 200 years after Homer. 00:08:38.799 --> 00:08:48.799 The narrative voice in his poem begins by praising the good looks of a soft-skinned young man and lamenting the poet's fortunes in homosexual courting. 00:08:48.799 --> 00:08:50.960 The narrative voice makes this clear. 00:08:50.960 --> 00:09:01.279 The love of boys has given us delights ever since Ganymede was loved by Krono's son himself, who seized and brought him to Olympus and made him divine. 00:09:01.279 --> 00:09:05.759 So this poem claims Ganymede as the archetypal gay lover. 00:09:05.759 --> 00:09:10.879 The context of the poem is actually something of a defense of homosexuality. 00:09:10.879 --> 00:09:20.320 The very last line says, Don't be amazed, Simonides, that I as well have been conquered by love for a handsome boy. 00:09:20.320 --> 00:09:28.240 This first explicit reference to Ganymedes as a gay lover is in a defense of homosexuality. 00:09:28.240 --> 00:09:35.759 This implies that not only was homosexuality present, but it was viewed with suspicion or even condemnation. 00:09:35.759 --> 00:09:45.759 Thus, the case in point of the story is that homosexuality cannot be too far out of the norm as even Zeus has partaken. 00:09:45.759 --> 00:10:03.679 So, while potentially that first reference in the Iliad made in the 8th century BC includes Ganymedes being abducted for totally non-sexual reasons, as early as the 7th century BC, the sexual reasons were already explicit. 00:10:03.679 --> 00:10:10.399 Now, what specifically that abduction was for, if not sexuality, is unclear. 00:10:10.399 --> 00:10:25.279 It also begs the question of why these Homeric references often center around the horses given as gifts to the father of Ganymedes, which is exactly the same thing one would expect to gifts given to the father of the bride. 00:10:25.279 --> 00:10:34.399 For the record, I have yet to read a compelling argument for what is going on in Homer with the story of Ganymede if it isn't homosexuality. 00:10:34.399 --> 00:10:47.200 Ultimately, though, the very first example given was a defense of homosexuality, and in time the character of Ganymedes would be used to glorify one's own lovers. 00:10:47.200 --> 00:10:55.840 It was common for a poet to compare their lover to Ganymedes as a synonym for youthful beauty and lovely male appearances. 00:10:55.840 --> 00:11:04.960 Now, some of these ancient examples are clearly focused on beauty for its aesthetic qualities, which may not have been sexual at all. 00:11:04.960 --> 00:11:12.159 Pindar was a 5th-century poet best known for his praises of the victors in various Olympic Games. 00:11:12.159 --> 00:11:18.080 One such ode was composed around 476 for the victor Hagicidemus. 00:11:18.080 --> 00:11:28.240 After acknowledging the strength and ability of the athlete, Pindar compares the beautiful athlete glorying in his victory to Ganymedes' beauty. 00:11:28.240 --> 00:11:31.440 Nothing in this poem is explicitly sexual. 00:11:31.440 --> 00:11:38.240 A Roman poet named Marshall composed a huge volume of epigrams in the first century A.D. 00:11:38.240 --> 00:11:41.600 He references Ganymedes many times in his works. 00:11:41.600 --> 00:11:47.039 Some of the references clearly focus on glorifying a youthful male form. 00:11:47.039 --> 00:11:54.399 But Marshall also wrote love poems for a young man named Cestus, praising his beauty and chastity. 00:11:54.399 --> 00:12:11.039 Cestus is beautiful and Marshall longs for his tenderness and sensuality, but is disappointed that the youth had such a sense of chastity, which prevents him from going beyond kissing, though Marshall admires the chastity itself. 00:12:11.039 --> 00:12:15.120 Another epigram is directed at Marshall's close friend Apher. 00:12:15.120 --> 00:12:21.200 When the two drink together, Marshall eyes up Aphor's cup-bearing boyfriend named Hillos. 00:12:21.200 --> 00:12:23.759 Apparently, Aphor had a problem with this. 00:12:23.759 --> 00:12:29.279 Marshall suggests that Aether's response is unjust because beauty should not be hidden. 00:12:29.279 --> 00:12:36.159 Marshall even hints that Hermes is allowed to play with Ganymede and Zeus is not jealous. 00:12:36.159 --> 00:12:45.440 So Aphor should only invite blind men to his dinner parties if he doesn't want men to enjoy the sight of his boyfriend Hillas. 00:12:45.440 --> 00:12:51.440 A similar motif occurs in another poem where Marshall admires Theopompus the cook. 00:12:51.440 --> 00:13:02.240 Marshall is so impressed with the beauty of the youth he's unable to imagine why one so pretty would be confined to a kitchen when he should be out publicly pouring wine. 00:13:02.240 --> 00:13:06.000 Surely Zeus would never have done this to Ganymedes. 00:13:06.000 --> 00:13:11.919 Finally, Marshall has a boyfriend named Telesphoros, who is referenced in several poems. 00:13:11.919 --> 00:13:15.600 They share an intense, though sometimes stormy, relationship. 00:13:15.600 --> 00:13:23.519 Marshall admires this youth so much he even states, Jove is not more happy at the side of Ganymede. 00:13:23.519 --> 00:13:28.960 Clearly, this is an intense, long-lasting homosexual relationship. 00:13:28.960 --> 00:13:34.559 One final example is drawn from the mythic love between Ampelos and Dionysus. 00:13:34.559 --> 00:13:40.799 Dionysus falls in love with the satyr and the two frolic in the forests and the streams of wild Phrygia. 00:13:40.799 --> 00:13:48.080 Sick with affection, Dionysus calls out to the heavens and says that Ampelos outshines even Ganymedes. 00:13:48.080 --> 00:13:58.320 Later, Dionysus mourns the death of the boy, saying Zeus was able to save Ganymedes from death, but Dionysus could not save Ampelos. 00:13:58.320 --> 00:14:11.120 It is important that the word Ampelos is a word for grapevine, so the idea that the cup-bearer is put on a level of the glorious wine poured out of the cup provides an interesting parallel in the story. 00:14:11.120 --> 00:14:20.399 It is especially important here as though Ampelos does die, he is transformed into the literal grapevine after death. 00:14:20.399 --> 00:14:28.960 So despite the lamentation, Dionysus was actually able to save Ampelos and the two enjoy eternity together. 00:14:28.960 --> 00:14:38.720 So though Ganymedes is one of the oldest pieces of mythology we have, some scholars have questioned at what point the homosexual element was introduced. 00:14:38.720 --> 00:14:42.960 The two references in the Iliad are suggestive but inconclusive. 00:14:42.960 --> 00:14:51.600 The Homeric hymn is telling as Ganymedes is listed among the male lovers of gods, but this is just circumstantial evidence. 00:14:51.600 --> 00:14:59.120 What we see is what ancient and modern authors alike have viewed as queer coded elements in a narrative. 00:14:59.120 --> 00:15:06.559 Ultimately, it was in later poetry that Ganymede was transfigured into that archetypal male lover. 00:15:06.559 --> 00:15:15.200 Once it was established, though, Ganymedes became the measuring stick for praising male beauty, whether sexually or purely aesthetically. 00:15:15.200 --> 00:15:23.200 Authors invoked Ganymedes in much the same way they used Helen of Argos, this archetypal image of beauty. 00:15:23.200 --> 00:15:31.919 Ganymedes is a male lover reflected in the gods, and many humans idealize their human lovers in terms of Ganymedes. 00:15:31.919 --> 00:15:37.360 Critically, it's usually a youthful, blooming beauty being praised. 00:15:37.360 --> 00:15:46.000 These men are admiring the youthful appearances and not necessarily manly attributes associated with these young men. 00:15:46.000 --> 00:15:56.559 Even Pindar does not liken the Olympian athlete to Heracles or one of the strong manly heroes, but a softer, youthful masculinity of Ganymedes. 00:15:56.559 --> 00:16:03.600 Marshall is generally talking about wine pourers and cooks, youths, not middle-aged men. 00:16:03.600 --> 00:16:10.000 And at this point in the story, Dionysus and Ampelos are youths. 00:16:10.000 --> 00:16:20.639 These examples that we've talked about today are drawn from major canon-level poets like Pindar and Marshall, but there are just so many examples we could have drawn from. 00:16:20.639 --> 00:16:26.879 Poets use Ganymedes as a synonym for beauty, yes, but also social roles. 00:16:26.879 --> 00:16:34.240 Notice that the cooks and the cupbearers are not the idealized image of manliness, but of youth. 00:16:34.240 --> 00:16:39.840 For a man to have a younger, even much younger boyfriend is the ideal. 00:16:39.840 --> 00:16:53.840 This does not necessarily mean that gay men had to have an extreme age differential, but it implies strongly that this was a more socially acceptable version of homosexuality than between two peers. 00:16:53.840 --> 00:17:11.839 Remember, the first explicit reference to a sexual relationship between Zeus and Ganymedes was in the works of Theognis, and it was a defense of homosexuality invoking the myth to explain the poet's own desires towards a younger male. 00:17:11.839 --> 00:17:21.680 What's critical for our discussion is that all of these examples are examples of male homosexuality expressed in the first person towards their lovers. 00:17:21.680 --> 00:17:26.559 Their emotions are strong, strong enough to be immortalized in poetry. 00:17:26.559 --> 00:17:35.279 It is unfortunate that so often the praise singer's words are recorded, where the praised man's voice is lost. 00:17:35.279 --> 00:17:40.400 So what comes down to us is a very one-sided narrative of homosexuality. 00:17:40.400 --> 00:17:45.279 But it remains remarkable that these praises survived at all. 00:17:45.279 --> 00:17:51.599 They provide us with a glimpse into the relationship itself and the homoerotic desires within. 00:17:51.599 --> 00:17:57.519 By studying Ganymedes, we are technically studying many gay men in antiquity. 00:17:57.519 --> 00:18:04.160 Next week we're going to explore bisexuality represented in Apollo's amorous escapades. 00:18:04.160 --> 00:18:12.720 While many deities have their boyfriends, just like we saw with Zeus and Ganymedes, most of the gods favor heteronormativity. 00:18:12.720 --> 00:18:15.039 This is where Apollo comes in. 00:18:15.039 --> 00:18:20.960 Apollo is visibly bisexual with strong affection both for men and for women. 00:18:20.960 --> 00:18:34.640 Included among these are Hyacinthos, another candidate for the first male lover in history, and Daphne, one of the most famous loves between a god and a mortal, in the entire canon. 00:18:34.640 --> 00:18:36.880 Hope to see you next Monday. 00:18:36.880 --> 00:18:48.079 Notes and comments. 00:18:48.079 --> 00:18:56.880 The retelling of the narrative of Ganymedes is drawn from Ovid, the Roman poet who lived between 43 BC to 18 A.D. 00:18:56.880 --> 00:19:05.680 His Metamorphosis, chapter 10, verses 152 through 161, contains the story of Zeus and Ganymedes. 00:19:05.680 --> 00:19:13.039 Another source used in this discussion is Lucian, a Greek poet who lived between 120 and 180 AD. 00:19:13.039 --> 00:19:22.880 He was known to mix myth, history, and comedy into satires that give often humorous retellings and commentary on Roman life. 00:19:22.880 --> 00:19:25.839 His Dialogues of the Gods No. 00:19:25.839 --> 00:19:31.359 10 contains a discussion between Zeus and the recently abducted Ganymedes. 00:19:31.359 --> 00:19:49.119 The portion of the episode mapping the history of the story of Ganymedes, starting with a dissection of the Homeric references and carrying it through the archaic lyric poetry, is drawn from Bernard Sargent's Homosexuality in Greek Myth, Chapter 22, The Handsome Ganymedes. 00:19:49.119 --> 00:19:57.039 The book was first published in French in 1984 and was translated by Arthur Goldhammer in 1986. 00:19:57.039 --> 00:20:06.640 The call out to Ganymedes during Aeneas and Diomedes' duel is found in Homer's Iliad, Book 5, verses 255 through 274. 00:20:06.640 --> 00:20:15.839 Homer's Iliad, Book 20, verses 232 through 234, contains the part where Achilles and Aeneas swap their genealogies. 00:20:15.839 --> 00:20:18.480 The quotation of Homer was drawn from A. 00:20:18.480 --> 00:20:18.720 T. 00:20:18.720 --> 00:20:25.599 Murray's translation, done in 1924 for the Loeb Classical Library, which is now in the public domain. 00:20:25.599 --> 00:20:30.480 The Homeric hymns were written between the 7th and the 5th centuries BC. 00:20:30.480 --> 00:20:37.680 Bards would sit at important civic festivals and holidays and then perform Homer live on their lyres. 00:20:37.680 --> 00:20:48.000 Generally, before they began the epic material, the bards would sing a brief hymn to one of the gods, praising their attributes or telling a different key story from that god's mythology. 00:20:48.000 --> 00:20:50.640 These were written by the Homeridae. 00:20:50.640 --> 00:21:00.720 Some of these bards literally descended from Homer, and others who performed Homer in a religious meditation, all of whom know Homer by heart. 00:21:00.720 --> 00:21:09.279 So these little hymns became attached to the works of Homer, so much so that we really don't know the names of the people who actually composed them. 00:21:09.279 --> 00:21:17.359 It is probable that the Homeric hymn to Aphrodite was fairly early in the date range, but we can't be certain precisely when it was written. 00:21:17.359 --> 00:21:23.359 The quote was from Homeric hymn number 5, verses 202 through 217. 00:21:23.359 --> 00:21:33.279 The quote comes from Evelyn White's 1936 translation of Hesiod Homeric Hymns and Homerica for the Loeb Classical Library. 00:21:33.279 --> 00:21:44.400 The works of Theognos, called the Theognidaea, was a poetic anthology which became associated with Theognis of Megara, who lived in the 6th century BC. 00:21:44.400 --> 00:21:55.039 However, the poetry which survives appears to be an amalgamation of works spanning about a century either way and written by an unclear number of pens. 00:21:55.039 --> 00:21:59.759 This is a persistent problem with studying ancient works when we don't actually. 00:21:59.759 --> 00:22:08.079 Know who wrote what or when, precisely because of the way the work has come down to us by edited anthology. 00:22:08.079 --> 00:22:17.200 Some scholars believe that the poem quoted here is actually the work of Euneus, who lived in the 5th century, but we cannot be sure. 00:22:17.200 --> 00:22:27.039 The quote from Theognos is translated by Andrew Miller, 1996, Greek Lyric, an anthology in translation by Hackett Publishing. 00:22:27.039 --> 00:22:37.599 I want to point out that the Homeric hymn date range and the date range for the works of the Theognidea overlap in most maddeningly unhelpful way. 00:22:37.599 --> 00:22:45.519 Both are amalgamations of many authors' labors composed between the 7th and 5th centuries BC. 00:22:45.519 --> 00:22:56.400 We literally cannot say which came first, but since both of them do present the homoeroticism in the Ganymedes episode, it's not actually all that important for our purposes. 00:22:56.400 --> 00:23:02.640 Pindar was a Theban poet who lived from about 518 through about 438 BC. 00:23:02.640 --> 00:23:08.880 He composed a lot of poetry, especially glorifying the victors at the Olympic Games. 00:23:08.880 --> 00:23:14.079 Marshall was a Roman poet who lived from around 40 to 104 AD. 00:23:14.079 --> 00:23:18.480 He composed several books of poetry, most famously his Epigrams. 00:23:18.480 --> 00:23:21.279 Martial Epigram Book 8, No. 00:23:21.279 --> 00:23:25.599 46, discusses the beauty and chastity of Cestus. 00:23:25.599 --> 00:23:28.720 Martial Epigram Book 9, No. 00:23:28.720 --> 00:23:35.119 25, discusses the beauty of Apher's boyfriend, and Martial Epigram Book 10, No. 00:23:35.119 --> 00:23:37.599 66, contains the beautiful cook. 00:23:37.599 --> 00:23:40.079 Martial Epigram, Book 11, No. 00:23:40.079 --> 00:23:46.400 26, contains the figure of Telesphoros, who is also referenced in Book 11, No. 00:23:46.400 --> 00:23:51.440 58, though that is the subject of more censorship for its obscenity. 00:23:51.440 --> 00:23:58.400 The quote was drawn from Bond's Classical Library, 1897, public domain translation. 00:23:58.400 --> 00:24:08.799 Nonnus of Panopoulos tells the tragedy of Dionysus and Ampelos in books 10 and 11 of the Dionysiaca, written during the 5th century A.D. 00:24:08.799 --> 00:24:27.759 Dionysus' affection, connected with Ganymedes, is detailed in Book 10, verses 292 through 320, and Dionysus' lament about not being able to save Ampelos is in Book 11, verses 118 to 145. 00:24:27.759 --> 00:24:29.359 That's all for this week. 00:24:29.359 --> 00:24:31.200 We'll see you next Monday.