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Limos
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In Greek mythology, Limos (Ancient Greek: Λιμός, romanized: Līmós, lit. 'Famine, Hunger, Starvation')[1] is the personification of famine or hunger. Of uncertain sex, Limos was, according to Hesiod's Theogony, the offspring of Eris (Strife), with no father mentioned.[2] Like all of the children of Eris given by Hesiod, Limos is a personified abstraction allegorizing the meaning of the Greek word limos, and represents one of the many harmful things which might be thought to result from discord and strife, with no other identity.[3]
Limos was held in particular regard at Sparta. The equivalent in Roman mythology is Fames.
Sex
[edit]Ancient Greek is a gendered language, and the gender of the Greek word limos can be either masculine or feminine.[4] The same gender uncertainty applied also to the personification, which could be considered as either a man or a woman. At Byzantium there was a statue of Limos as a man, while there was a painting of Limos as a woman at Sparta.[5]
Descriptions
[edit]In Hesiod's Works and Days, Limos is presented as the antithesis of Demeter (the goddess of grain).[6] According to Hesiod, in contrast to Demeter, who loves the hard-working man, filling his "granary with the means of life", Limos hates him, and "is ever the companion of a man who does not work".[7] The Greek Iambic poet Semonides (c. seventh century BC), describes Limos as "a hostile housemate, enemy of the gods".[8] These archaic descriptions of Limos as a "companion" and "housemate" seemingly regard Limos as a being able to enter one's house and dwell there.[9]
At Sparta
[edit]Limos was one of seven abstractions respected, and possibly deified, at Sparta. The other six were Phobos (Fear), Aidos (Modesty or Reserve), Hypnos (Sleep), Thanatos (Death), Gelos (Laughter), and Eros (Love). These were all abstractions associated with physical states of the body, or psychological states with physical manifestations.[10] Also at Sparta, there was a painting of Limos (as mentioned above) at the temple of Apollo[11] "in the form of a woman"[12] and described as "a woman pale, and emaciated, with her hands tied behind her."[13]
Notes
[edit]- ^ 'Limos' is variously translated as 'Famine' (Hard, p. 31; Gantz, p. 10), 'Hunger' (Most, p. 21) or 'Starvation' (Caldwell, p. 42 on 212–232); compare LSJ s.v. λιμός.
- ^ Grimal. s.v. Limos; Hesiod, Theogony 227 (Caldwell, p. 43).
- ^ Hard, p. 31; Gantz, p. 10.
- ^ Farone p. 67.
- ^ West, p. 231 n. 227 Λιμόν. For the statue at Byzantium see Codinus, p. 60 Bekker, which mentions statues of the biblical pair of Adam and Eve as being located alongside those of Limos paired with the female Euthenia (Prosperity). For the painting at Sparta see Athenaeus, 10.452a-b [= Callisthenes FGrH 124 F 13]; Polyaenus, 2.15.
- ^ Hopkinson, 135.
- ^ West, p. 231 n. 227 Λιμόν; Hopkinson, 135; Hesiod, Works and Days 299–302.
- ^ Semonides, fr. 7.100.
- ^ Giuseppetti, p. 114 n. 52.
- ^ Richer p. 92–93.
- ^ Richer p. 102 n. 26; West, p. 231 n. 227 Λιμόν.
- ^ Athenaeus, 10.452a-b [= Callisthenes FGrH 124 F 13].
- ^ Richer p. 102 n. 26; Polyaenus, 2.15. Polyaenus is relating the same anecdote about Hippodamas as Callisthenes, and so is presumably describing the same painting, although according Polyaenus, the painting "hung in the temple of Chalcioecus", presumably referring to the sanctuary of Athena Chalkiokos at Sparta.
References
[edit]- Athenaeus, The Learned Banqueters, Volume V: Books 10.420e-11, edited and translated by S. Douglas Olson, Loeb Classical Library No. 274, Cambridge, Massachusetts, Harvard University Press, 2009. ISBN 978-0-674-99632-8. Online version at Harvard University Press.
- Caldwell, Richard, Hesiod's Theogony, Focus Publishing/R. Pullins Company (June 1, 1987). ISBN 978-0-941051-00-2. Internet Archive.
- Codinus, George, De signis, Statius et Aliis spectatu dignis Constatinopoli in Corpus Scriptorum Historiae Byzantinae: Georgius Codinus, edited by Immanuel Bekker, translated into Latin by Peter Lambeck, Bonn, Impensis Ed. Weberi, 1843. Internet Archive.
- Farone, Christopher, A., "Boubrôstis, Meat Eating and Comedy: Erysichthon as Famine Demon in Callimachus’ Hymn to Demeter" in Gods and Religion in Hellenistic Poetry, edited by M.A. Harder, R.F. Recruit, G.C. Walker, Peeters Publishers, 2012. ISBN 978-9042924840.
- Gantz, Timothy, Early Greek Myth: A Guide to Literary and Artistic Sources, Johns Hopkins University Press, 1996. Two volumes: ISBN 978-0-8018-5360-9 (Vol. 1), ISBN 978-0-8018-5362-3 (Vol. 2).
- Giuseppetti, Massimo, "Two Poets for a Goddess: Callimachus’ and Philicus’ Hymns to Demeter" in Gods and Religion in Hellenistic Poetry, edited by M.A. Harder, R.F. Recruit, G.C. Walker, Peeters Publishers, 2012. ISBN 978-9042924840.
- Grimal, Pierre, The Dictionary of Classical Mythology, Wiley-Blackwell, 1996. ISBN 978-0-631-20102-1. Internet Archive.
- Hard, Robin (2004), The Routledge Handbook of Greek Mythology: Based on H.J. Rose's "Handbook of Greek Mythology", Psychology Press, 2004, ISBN 9780415186360. Google Books.
- Hesiod, Theogony, in Hesiod, Theogony, Works and Days, Testimonia, Edited and translated by Glenn W. Most. Loeb Classical Library No. 57. Cambridge, Massachusetts, Harvard University Press, 2018. ISBN 978-0-674-99720-2. Online version at Harvard University Press.
- Hesiod, Works and Days, in Hesiod, Theogony, Works and Days, Testimonia, Edited and translated by Glenn W. Most. Loeb Classical Library No. 57. Cambridge, Massachusetts, Harvard University Press, 2018. ISBN 978-0-674-99720-2. Online version at Harvard University Press.
- Hodkinson, Stephen, and Anton Powell. 1999. Sparta: new perspectives. London: Duckworth. ISBN 978-1-910589-32-8.
- Kilarski, Marcin, Nominal Classification: A History of its Study From the Classical Period to the Present, John Benjamins Publishing Company, 2013, ISBN 978-90-272-4612-7.
- 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.
- Richer, Nicolas, "Aidōs at Sparta" in Sparta: new perspectives, edited by Stephen Hodkinson, and Anton Powell, 1999, London: Duckworth. ISBN 978-1-910589-32-8.
- Semonides in Greek Iambic Poetry: From the Seventh to the Fifth Centuries BC, edited and translated by Douglas E. Gerber. Loeb Classical Library No. 259. Cambridge, Massachusetts: Harvard University Press, 1999. Online version at Harvard University Press.
- Shpherd, R., Polyænus's Stratagems of war; translated from the original Greek, London, 1793.
- West, M. L. (1966), Hesiod: Theogony, Oxford University Press. ISBN 0-19-814169-6.
Look up Limos in Wiktionary, the free dictionary.
Limos
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Limos (Greek: Λιμός, romanized: Limós) is the ancient Greek personification of hunger, starvation, and famine, embodied as a daimon or minor deity representing the destructive forces of want and deprivation.[1] Often described with a gaunt, emaciated form—sunken eyes, scaly throat, and a hollow belly—Limos symbolizes the antithesis of abundance, standing in opposition to deities like Demeter, the goddess of agriculture and harvest, and Ploutos, the god of wealth and plenty.[1][2]
In classical texts, Limos is identified as a child of Eris, the goddess of strife and discord, underscoring its origins in chaos and conflict, as detailed in Hesiod's Theogony (lines 227–232), where it is listed among Eris's offspring including Ponos (toil), Limos (famine), and the Algea (pains).[1] Limos dwells in desolate, barren landscapes where no growth occurs, evoking eternal scarcity, and is invoked in contexts of suffering, such as in Hesiod's Works and Days (299 ff.), where it warns of famine's grip on humanity during times of moral or agricultural failure.[1][2]
One of the most prominent myths involving Limos appears in Ovid's Metamorphoses (8.791 ff.), where Demeter summons Limos to afflict Erysichthon, the sacrilegious king of Thessaly who felled a sacred grove in her honor; Limos breathes insatiable hunger into Erysichthon, driving him to devour his household, sell his daughter into slavery, and ultimately consume his own flesh in a cycle of self-destruction.[1] This tale illustrates Limos's role as an agent of divine retribution, emphasizing themes of hubris and the perils of disrupting natural or sacred order. In Roman mythology, Limos equates to Fames, similarly portrayed in Virgil's Aeneid (6.268 ff.) and Seneca's Hercules Furens (686 ff.) as a lurking horror in the underworld, gnawing at the edges of life and prosperity.[1]
Etymology
Name Meaning
Limos derives directly from the ancient Greek noun λιμός (limós), signifying "hunger," "famine," or "starvation." This linguistic root underscores its role as a daimon, or personified spirit, embodying the visceral experience of deprivation in the mythological framework. The gender of Limos is uncertain, portrayed as female in some Roman sources like Ovid but neutral in Greek texts such as Hesiod.[1] The name Limos represents the antithesis of plenty, contrasting with abundance-associated deities like Demeter, goddess of agriculture and harvest.[1]Linguistic Connections
The name Limos derives from the Ancient Greek noun λιμός (limós), denoting hunger or famine, which stems from the verb λείπω (leípō), meaning "to leave behind" or "to lack." This verb traces back to the Proto-Indo-European root *leikʷ- ("to leave"), a verbal root implying deprivation or absence that metaphorically extends to scarcity of food. The same PIE root underlies cognates in other Indo-European branches, such as Latin linquō ("to leave" or "abandon"), highlighting a shared conceptual link to reduction through abandonment or diminishment.[3] A related PIE root variant, *lei- ("to smooth, polish, or rub"), connects to notions of lessening or fading by abrasion and is reflected in Latin līma ("file," a tool for reducing material through smoothing). This root evokes the gradual erosion associated with hunger's wasting effects, though it represents a distinct but semantically adjacent pathway in Indo-European lexical development. While not directly etymological for limós, the overlap underscores broader linguistic themes of diminution across the family. In Roman mythology, Limos corresponds to Fames, the personification of hunger, whose name derives from Latin fames ("hunger" or "starvation"), from Proto-Indo-European *dʰeh₂-m̥n̥ or *dʰH- ("to disappear"), possibly connected to consumption as in Latin edō ("I eat"). This equivalence illustrates cultural and linguistic borrowing, with Fames adapting the Greek concept while rooting in a parallel Indo-European motif of depletion leading to want.[4][5] In later Greek dialects, limós evolved minimally in form but varied in usage; Homeric Greek employs it consistently as λιμός, often in epic contexts to evoke dire need (e.g., Iliad 1.222), while Ionic and Attic dialects retained the nominative limós without significant phonetic shifts, contrasting with later Koine simplifications in stress and vowel length. Dialectal stability reflects its core role in expressing famine's universality across ancient Greek speech.Mythology
Parentage and Family
In Hesiod's Theogony, Limos is depicted as the daughter of Eris, the goddess of strife, who bore her parthenogenetically without a father.[6] This genealogy positions Limos among the daimones embodying human afflictions, as Eris gives birth to a host of such entities in the cosmic order of primordial forces. Limos's siblings include Ponos (toil), Lethe (forgetfulness), and the Alge (pains), all conceived solely by Eris to represent various forms of suffering and discord.[7] These relations highlight Limos's place within a family of abstract personifications that perpetuate strife in the mortal world. Ancient sources, particularly Hesiod, make no reference to Limos having a consort or offspring, underscoring her isolated role as a perpetual agent of deprivation.[6]Role in Cosmic Order
In Greek mythology, Limos embodies famine as a corrective force within the cosmic order, serving as divine retribution for human hubris and disruptions to natural and social balance, especially in contexts tied to agriculture and labor. Born from Eris, the personification of strife, Limos functions as one of Zeus's instruments to enforce justice, punishing those who defy the gods' established harmony through excess or negligence. This role positions Limos as a daimon of scarcity, countering the abundance provided by the Olympian pantheon and restoring equilibrium when mortals overstep boundaries.[8] Limos frequently appears in agricultural myths as a manifestation of punishment for imbalance, where failure to honor the rhythms of cultivation invites starvation as a direct consequence of divine displeasure. Hesiod invokes Limos in this capacity to warn against idleness, portraying famine as an inevitable outcome for those who shun diligent work, thereby linking personal ethics to broader cosmic stability. This integration into the moral economy emphasizes that Limos enforces accountability, ensuring that societal and individual actions align with the gods' expectations for orderly existence.[9][10] Contrasting sharply with Ploutos, the daimon of wealth and plenty, and Demeter, the goddess overseeing bountiful harvests, Limos illustrates the inherent duality of prosperity and want in the mythological framework. While Ploutos and Demeter reward adherence to cosmic and agricultural norms with fertility and riches, Limos enforces the flip side, depriving the unworthy to prevent unchecked growth or moral decay. This oppositional dynamic underscores the precarious balance maintained by Zeus, where Limos's presence reminds mortals of the interdependence between virtue, labor, and divine favor.[1]Depictions in Literature
Hesiod's Accounts
In Hesiod's Theogony, Limos appears as one of the offspring of Eris, the personification of strife, in a terse catalog of destructive forces born from cosmic discord. Lines 227–232 describe how "abhorred Strife bare painful Toil and Forgetfulness and Famine [Limos] and tearful Sorrows, Fightings also, Battles, Murders, Manslaughters, Quarrels, Lying Words and Disputes, Lawlessness and Ruin, all of one nature, and Oath who with them plans mischief against the bitter iron oath."[11] This brief enumeration positions Limos alongside siblings embodying deprivation and conflict, underscoring her as an abstract power of starvation woven into the genealogy of ills that threaten order. In Works and Days, Hesiod invokes Limos within the mythic framework of the declining ages of humanity, presenting her as a dire outcome of the Iron Age's moral decay and idleness. Although lines 199–201 specifically mark the departure of Aidos (shame) and Nemesis (retribution) from earth—"And then Aidos and Nemesis, with their sweet forms wrapped in white robes, will go from the wide-pathed earth and forsake mankind to join the company of the deathless gods: and bitter sorrows will be left for mortal men, and there will be no help against evil"—the surrounding passage (lines 176–201) foreshadows escalating human suffering as retribution for injustice.[12] Hesiod elaborates on Limos's impact later in the poem, advising: "work... that Hunger [Limos] may hate you, and venerable Demeter richly crowned may love you and fill your barn with food; for Hunger is altogether a meet comrade for the sluggard" (lines 300–302).[10] This illustrates Limos as a companion to laziness, motivating toil to ensure prosperity. Hesiod employs Limos didactically to exhort ethical living, linking her presence to the avoidance of strife through honest work and dikē (justice), as idleness invites divine punishment in the form of starvation while diligence ensures prosperity under Zeus's oversight.[13] By integrating her into both cosmic origins and human admonition, the poet moralizes that labor counters deprivation, reinforcing the Iron Age's call for vigilance against moral lapse.[14] Limos also appears briefly in earlier epic poetry, such as Homer's Iliad (19.85), where Agamemnon invokes her as a curse upon Achilles during their quarrel, portraying famine as a tool of personal and divine retribution.[15]Ovid's Description
In Ovid's Metamorphoses (Book 8, lines 780–802), Limos, the personification of famine, is dispatched by Ceres to punish Erysichthon, the Thessalian king who sacrilegiously felled a sacred oak in the goddess's grove.[16] Ceres, unable to directly inflict hunger due to her dominion over abundance, summons Limos from a remote, barren wilderness in icy Scythia, where the figure inhabits a sterile landscape of perpetual cold and desolation.[17] Ovid portrays Limos with vivid, grotesque physical attributes that emphasize her unrelenting, monstrous nature: her eyes are deeply sunken and glaring from a ghastly, pallid face; her matted hair frames lips encrusted with gray mold and a scabrous, rough throat; her shriveled skin reveals the contours of her entrails, with protruding bones, a flat belly pressed against her spine, oversized joints, swollen knees, and shrunken ankles that underscore her emaciated form.[16] This Roman depiction expands upon earlier Greek traditions, such as Hesiod's more concise account in the Theogony, by infusing Limos with sensory horror to heighten the narrative's dramatic tension.[17] Upon reaching Erysichthon under cover of night, Limos breathes her essence into the sleeping king, embedding an insatiable hunger that no amount of food can satisfy, thereby illustrating the psychological torment of unending famine as a divine retribution.[16] Ovid's narrative delves into the internal devastation this causes Erysichthon, as his ravenous appetite drives him to consume his household's resources, sell his daughter into servitude, and ultimately devour parts of his own body in a cycle of self-destructive agony.[17] Through this encounter, Limos embodies not merely physical starvation but a profound, erosive force that erodes the victim's humanity and sanity.[16]Worship and Cult
Practices at Sparta
No ancient sources attest to dedicated worship or cult practices for Limos in Sparta or elsewhere. However, Spartan society emphasized endurance and austerity, which may evoke themes of hunger and deprivation associated with Limos in literature. The agoge, the state-sponsored training program for boys from age seven, imposed controlled food scarcity to build resilience against starvation, particularly in warfare or sieges. Xenophon describes rations as sufficient to prevent weakness but insufficient to satisfy, encouraging resourcefulness such as stealing food to supplement supplies.[18] This training aligned with Sparta's veneration of abstract forces like Fear and Death to instill discipline, though no direct link to Limos exists. Spartan festivals incorporated elements of scarcity and mourning. The Hyacinthia, a three-day festival at the sanctuary of Apollo Amyklaios near Sparta, began with a day of mourning for Hyacinthus, during which participants avoided garlands, flutes, wine, and baked bread, consuming only simple cakes and dirges instead of paeans. Ancient accounts, including Sosibius (quoted in Athenaeus, Deipnosophistae 4.139), describe these restrictions to commemorate loss, held annually in early summer to reflect on prosperity's fragility amid agricultural risks.[19] The rites at the sanctuary of Artemis Orthia involved the diamastigosis, a whipping ritual for young boys to test fortitude, where they were flogged while approaching the altar; the one enduring the most was deemed bravest. Pausanias notes this replaced earlier human sacrifices to appease the goddess.[20] Separate agoge practices included stealing cheeses from altars to simulate seizing scarce resources under duress, as described by Plutarch.[21] Archaeological remains, including the altar and votives, confirm these initiations for military entry, blending endurance with ritual to foster communal strength. Plutarch emphasizes such ordeals to prevent indulgence.[21]Evidence in Other Regions
No evidence of worship, temples, or dedicated sanctuaries for Limos exists in archaeological or textual records from other Greek regions, consistent with its status as a minor literary daimon rather than a figure of organized cult.[1] Limos was likely invoked conceptually in apotropaic contexts to avert famine, but no explicit references appear in surviving inscriptions or literature. Inscriptions from Boeotia and Attica record agricultural curses and oaths against hunger, such as 5th-century BCE ephebeia documents, but these invoke general chthonic or protective forces without naming Limos.[22] Herodotus describes hardships including hunger in Ionian contexts but provides no accounts of rites syncretizing with daimones of scarcity or referencing Limos.[23] Epigraphic surveys confirm the diffuse, non-cultic treatment of such abstractions across Greece.[24]References
- https://en.wiktionary.org/wiki/%CE%BB%CE%B9%CE%BC%CF%8C%CF%82
- https://en.wiktionary.org/wiki/fames