Iphis and Ianthe<\/em>.<\/p>\n\n\tBoth texts have been widely studied and commented by researchers interested in the knowledge of sexual behavior in antiquity; I only now intend to give an account of the existence of these texts for the knowledge of the interested reader.<\/p>\n
\n\tPhaedrus 4.16 (Perry 515)<\/p>\n
\n\tSomeone asked Aesop why lesbians and fairies had been created, and old Aesop explained, 'The answer lies once again with Prometheus, the original creator of our common clay (which shatters as soon as it hits a bit of bad luck). All day long, Prometheus had been separately shaping those natural members which shame conceals beneath our clothes, and when he was about to apply these private parts to the appropriate bodies Bacchus unexpectedly invited him to dinner. Prometheus came home late, unsteady on his feet and with a good deal of heavenly nectar flowing through his veins. With his wits half asleep in a drunken haze he stuck the female genitalia on male bodies and male members on the ladies. This is why modern lust revels in perverted pleasures.'<\/strong><\/em> (Translated by Laura Gibbs (2002))<\/p>\n\n\tNote<\/em>: According to Pseud-Apollodorus<\/em>, in his Mythological Library, 1,7,1 Prometheus<\/em> was the creator of men, making them of water and earth, and for this he was punished by Zeus<\/em>; in other versions Prometheus <\/em>is only the benefactor, but not the creator of mankind:<\/p>\n\n\tPrometheus moulded men out of water and earth1 and gave them also fire, which, unknown to Zeus, he had hidden in a stalk of fennel.2 But when Zeus learned of it, he ordered Hephaestus to nail his body to Mount Caucasus, which is a Scythian mountain. On it Prometheus was nailed and kept bound for many years. Every day an eagle swooped on him and devoured the lobes of his liver, which grew by night. That was the penalty that Prometheus paid for the theft of fire until Hercules afterwards released him, as we shall show in dealing with Hercules. <\/strong><\/em>(English Translation by Sir James George Frazer,)<\/p>\n\n\tPhaedrus IV, 16<\/em><\/p>\n\n\tRogavit alter, tribadas et molles mares
\n\tQuae ratio procreasset? Exposuit senex:<\/em><\/p>\n\n\t«Idem Prometheus, auctor vulgi fictilis
\n\tQui simul offendit ad fortunam frangitur,
\n\tNaturae partis veste quas celat pudor,
\n\tCum separatim toto finxisset die,
\n\tAptare mox ut posset corporibus suis,
\n\tAd cenam est invitatus subito a Libero.
\n\tUbi irrigatus multo venas nectare
\n\tSero domum est reversus titubanti pede.
\n\tTum semisomno corde et errore ebrio
\n\tApplicuit virginale generi masculo
\n\tEt masculina membra applicuit feminis.
\n\tIta nunc libido pravo fruitur gaudio».<\/em><\/p>\n\n\tNote<\/em>: from the fable it follows that homosexuality, both male and female, is the result of an error and therefore it is at odds with normal behavior, that is heterosexuality, but the error is of the creator himself of the "human Race "and therefore it is" natural " and permanent, not a "disease " that can be healed, and so it is intended to be explained with myth.<\/p>\n\n\tOvid <\/em>on the his hand narrates in his most important work, The Metamorphoses<\/em>, various myths referred to the sexual behavior of men and women. The myth of Iphis <\/em>and Ianthe <\/em>addresses the reality of some people whose feelings and psychological behavior do not match their physical sex.<\/p>\n\n\tOvid <\/em>describes the reality of a girl, a woman physically, who feels like a man and falls in love with another woman. The reality observed certainly poses a problem in the old society in which a marriage between women is not conceived. The main purpose of marriage was to procreate children for the family and for society. The solution, according to the prevailing social norm, is to turn the girl into a boy, even if that conversion is due to the powerful goddess Isis and not to the human art of modern surgery.<\/p>\n\n\tOvid<\/em>, after narrating the impossible love of Biblis <\/em>with his brother Caunus<\/em>, tells the story of Iphis <\/em>and Ianthe<\/em>.<\/p>\n\n\t Metamorphosis IX, 666-798 The Fable of Iphis and Ianthe<\/em><\/p>\n\n\tThe fame of this, perhaps, thro' Crete had flown:
\n\tBut Crete had newer wonders of her own,
\n\tIn Iphis chang'd; for, near the Gnossian bounds
\n\t(As loud report the miracle resounds),
\n\tAt Phaestus dwelt a man of honest blood,
\n\tBut meanly born, and not so rich as good;
\n\tEsteem'd, and lov'd by all the neighbourhood;
\n\tWho to his wife, before the time assign'd
\n\tFor child-birth came, thus bluntly spoke his mind.
\n\tIf Heav'n, said Lygdus, will vouchsafe to hear,
\n\tI have but two petitions to prefer;
\n\tShort pains for thee, for me a son and heir.
\n\tGirls cost as many throes in bringing forth;
\n\tBeside, when born, the titts are little worth;
\n\tWeak puling things, unable to sustain
\n\tTheir share of labour, and their bread to gain.
\n\tIf, therefore, thou a creature shalt produce,
\n\tOf so great charges, and so little use
\n\t(Bear witness, Heav'n, with what reluctancy),
\n\tHer hapless innocence I doom to die.
\n\tHe said, and common tears the common grief display,
\n\tOf him who bad, and her who must obey.<\/strong><\/em><\/p>\n\n\tYet Telethusa still persists, to find
\n\tFit arguments to move a father's mind;
\n\tT' extend his wishes to a larger scope,
\n\tAnd in one vessel not confine his hope.
\n\tLygdus continues hard: her time drew near,
\n\tAnd she her heavy load could scarcely bear;
\n\tWhen slumbring, in the latter shades of night,
\n\tBefore th' approaches of returning light,
\n\tShe saw, or thought she saw, before her bed,
\n\tA glorious train, and Isis at their head:
\n\tHer moony horns were on her forehead plac'd,
\n\tAnd yellow shelves her shining temples grac'd:
\n\tA mitre, for a crown, she wore on high;
\n\tThe dog, and dappl'd bull were waiting by;
\n\tOsyris, sought along the banks of Nile;
\n\tThe silent God: the sacred crocodile;
\n\tAnd, last, a long procession moving on,
\n\tWith timbrels, that assist the lab'ring moon.
\n\tHer slumbers seem'd dispell'd, and, broad awake,
\n\tShe heard a voice, that thus distinctly spake.
\n\tMy votary, thy babe from death defend,
\n\tNor fear to save whate'er the Gods will send.
\n\tDelude with art thy husband's dire decree:
\n\tWhen danger calls, repose thy trust on me:
\n\tAnd know thou hast not serv'd a thankless deity.
\n\tThis promise made, with night the Goddess fled;
\n\tWith joy the woman wakes, and leaves her bed;
\n\tDevoutly lifts her spotless hands on high,
\n\tAnd prays the Pow'rs their gift to ratifie.<\/strong><\/em><\/p>\n\n\tNow grinding pains proceed to bearing throes,
\n\t'Till its own weight the burden did disclose.
\n\t'Twas of the beauteous kind, and brought to light
\n\tWith secrecy, to shun the father's sight.
\n\tTh' indulgent mother did her care employ,
\n\tAnd past it on her husband for a boy.
\n\tThe nurse was conscious of the fact alone;
\n\tThe father paid his vows as for a son;
\n\tAnd call'd him Iphis, by a common name,
\n\tWhich either sex with equal right may claim.
\n\tIphis his grandsire was; the wife was pleas'd,
\n\tOf half the fraud by Fortune's favour eas'd:
\n\tThe doubtful name was us'd without deceit,
\n\tAnd truth was cover'd with a pious cheat.
\n\tThe habit show'd a boy, the beauteous face
\n\tWith manly fierceness mingled female grace.<\/strong><\/em><\/p>\n\n\tNow thirteen years of age were swiftly run,
\n\tWhen the fond father thought the time drew on
\n\tOf settling in the world his only son.
\n\tIanthe was his choice; so wondrous fair,
\n\tHer form alone with Iphis cou'd compare;
\n\tA neighbour's daughter of his own degree,
\n\tAnd not more bless'd with Fortune's goods than he.<\/strong><\/em><\/p>\n\n\tThey soon espous'd; for they with ease were join'd,
\n\tWho were before contracted in the mind.
\n\tTheir age the same, their inclinations too;
\n\tAnd bred together, in one school they grew.
\n\tThus, fatally dispos'd to mutual fires,
\n\tThey felt, before they knew, the same desires.
\n\tEqual their flame, unequal was their care;
\n\tOne lov'd with hope, one languish'd in despair.
\n\tThe maid accus'd the lingring day alone:
\n\tFor whom she thought a man, she thought her own.
\n\tBut Iphis bends beneath a greater grief;
\n\tAs fiercely burns, but hopes for no relief.
\n\tEv'n her despair adds fuel to her fire;
\n\tA maid with madness does a maid desire.
\n\tAnd, scarce refraining tears, Alas, said she,
\n\tWhat issue of my love remains for me!
\n\tHow wild a passion works within my breast,
\n\tWith what prodigious flames am I possest!
\n\tCould I the care of Providence deserve,
\n\tHeav'n must destroy me, if it would preserve.
\n\tAnd that's my fate, or sure it would have sent
\n\tSome usual evil for my punishment:
\n\tNot this unkindly curse; to rage, and burn,
\n\tWhere Nature shews no prospect of return.
\n\tNor cows for cows consume with fruitless fire;
\n\tNor mares, when hot, their fellow-mares desire:
\n\tThe father of the fold supplies his ewes;
\n\tThe stag through secret woods his hind pursues;
\n\tAnd birds for mates the males of their own species chuse.
\n\tHer females Nature guards from female flame,
\n\tAnd joins two sexes to preserve the game:
\n\tWou'd I were nothing, or not what I am!
\n\tCrete, fam'd for monsters, wanted of her store,
\n\t'Till my new love produc'd one monster more.
\n\tThe daughter of the sun a bull desir'd,
\n\tAnd yet ev'n then a male a female fir'd:
\n\tHer passion was extravagantly new,
\n\tBut mine is much the madder of the two.
\n\tTo things impossible she was not bent,
\n\tBut found the means to compass her intent.
\n\tTo cheat his eyes she took a different shape;
\n\tYet still she gain'd a lover, and a leap.
\n\tShou'd all the wit of all the world conspire,
\n\tShou'd Daedalus assist my wild desire,
\n\tWhat art can make me able to enjoy,
\n\tOr what can change Ianthe to a boy?
\n\tExtinguish then thy passion, hopeless maid,
\n\tAnd recollect thy reason for thy aid.
\n\tKnow what thou art, and love as maidens ought,
\n\tAnd drive these golden wishes from thy thought.
\n\tThou canst not hope thy fond desires to gain;
\n\tWhere hope is wanting, wishes are in vain.<\/strong><\/em><\/p>\n\n\tAnd yet no guards against our joys conspire;
\n\tNo jealous husband hinders our desire;
\n\tMy parents are propitious to my wish,
\n\tAnd she herself consenting to the bliss.
\n\tAll things concur to prosper our design;
\n\tAll things to prosper any love but mine.
\n\tAnd yet I never can enjoy the fair;
\n\t'Tis past the pow'r of Heav'n to grant my pray'r.
\n\tHeav'n has been kind, as far as Heav'n can be;
\n\tOur parents with our own desires agree;
\n\tBut Nature, stronger than the Gods above,
\n\tRefuses her assistance to my love;
\n\tShe sets the bar that causes all my pain;
\n\tOne gift refus'd, makes all their bounty vain.
\n\tAnd now the happy day is just at hand,
\n\tTo bind our hearts in Hymen's holy band:
\n\tOur hearts, but not our bodies: thus accurs'd,
\n\tIn midst of water I complain of thirst.
\n\tWhy com'st thou, Juno, to these barren rites,
\n\tTo bless a bed defrauded of delights?
\n\tBut why shou'd Hymen lift his torch on high,
\n\tTo see two brides in cold embraces lye?<\/strong><\/em><\/p>\n\n\tThus love-sick Iphis her vain passion mourns;
\n\tWith equal ardour fair Ianthe burns,
\n\tInvoking Hymen's name, and Juno's pow'r,
\n\tTo speed the work, and haste the happy hour.<\/strong><\/em><\/p>\n\n\tShe hopes, while Telethusa fears the day,
\n\tAnd strives to interpose some new delay:
\n\tNow feigns a sickness, now is in a fright
\n\tFor this bad omen, or that boding sight.
\n\tBut having done whate'er she could devise,
\n\tAnd empty'd all her magazine of lies,
\n\tThe time approach'd; the next ensuing day
\n\tThe fatal secret must to light betray.
\n\tThen Telethusa had recourse to pray'r,
\n\tShe, and her daughter with dishevel'd hair;
\n\tTrembling with fear, great Isis they ador'd,
\n\tEmbrac'd her altar, and her aid implor'd.<\/strong><\/em><\/p>\n\n\tFair queen, who dost on fruitful Egypt smile,
\n\tWho sway'st the sceptre of the Pharian isle,
\n\tAnd sev'n-fold falls of disemboguing Nile,
\n\tRelieve, in this our last distress, she said,
\n\tA suppliant mother, and a mournful maid.
\n\tThou, Goddess, thou wert present to my sight;
\n\tReveal'd I saw thee by thy own fair light:
\n\tI saw thee in my dream, as now I see,
\n\tWith all thy marks of awful majesty:
\n\tThe glorious train that compass'd thee around;
\n\tAnd heard the hollow timbrels holy sound.
\n\tThy words I noted, which I still retain;
\n\tLet not thy sacred oracles be vain.
\n\tThat Iphis lives, that I myself am free
\n\tFrom shame, and punishment, I owe to thee.
\n\tOn thy protection all our hopes depend.
\n\tThy counsel sav'd us, let thy pow'r defend.<\/strong><\/em><\/p>\n\n\tHer tears pursu'd her words; and while she spoke,
\n\tThe Goddess nodded, and her altar shook:
\n\tThe temple doors, as with a blast of wind,
\n\tWere heard to clap; the lunar horns that bind
\n\tThe brows of Isis cast a blaze around;
\n\tThe trembling timbrel made a murm'ring sound.<\/strong><\/em><\/p>\n\n\tSome hopes these happy omens did impart;
\n\tForth went the mother with a beating heart:
\n\tNot much in fear, nor fully satisfy'd;
\n\tBut Iphis follow'd with a larger stride:
\n\tThe whiteness of her skin forsook her face;
\n\tHer looks embolden'd with an awful grace;
\n\tHer features, and her strength together grew,
\n\tAnd her long hair to curling locks withdrew.
\n\tHer sparkling eyes with manly vigour shone,
\n\tBig was her voice, audacious was her tone.
\n\tThe latent parts, at length reveal'd, began
\n\tTo shoot, and spread, and burnish into man.
\n\tThe maid becomes a youth; no more delay
\n\tYour vows, but look, and confidently pay.
\n\tTheir gifts the parents to the temple bear:
\n\tThe votive tables this inscription wear;
\n\tIphis the man, has to the Goddess paid
\n\tThe vows, that Iphis offer'd when a maid.<\/strong><\/em><\/p>\n\n\tNow when the star of day had shewn his face,
\n\tVenus and Juno with their presence grace
\n\tThe nuptial rites, and Hymen from above
\n\tDescending to compleat their happy love;
\n\tThe Gods of marriage lend their mutual aid;
\n\tAnd the warm youth enjoys the lovely maid.<\/strong><\/em>
\n\t(Translated by Sir Samuel Garth, John Dryden, et al)
\n\tBy Mr. DRYDEN.<\/p>\n\n\tFama noui centum Cretaeas forsitan urbes
\n\tInplesset monstri, si non miracula nuper
\n\tIphide mutata Crete propiora tulisset.
\n\tProxima Gnosiaco nam quondam Phaestia regno
\n\tProgenuit tellus ignotum nomine Ligdum,
\n\tIngenua de plebe uirum; nec census in illo
\n\tNobilitate sua maior, sed uita fidesque
\n\tInculpata fuit. grauidae qui coniugis aures
\n\tVocibus his monuit, cum iam prope partus adesset:
\n\t"Quae uoueam, duo sunt: minimo ut releuere dolore,
\n\tVtque marem parias. onerosior altera sors est,
\n\tEt uires fortuna negat: quod abominor, ergo,
\n\tEdita forte tuo fuerit si femina partu,
\n\t(Inuitus mando: pietas, ignosce) necetur."
\n\tDixerat, et lacrimis uultum lauere profusis
\n\tTam qui mandabat, quam cui mandata dabantur;
\n\tSed tamen usque suum uanis Telethusa maritum
\n\tSollicitat precibus, ne spem sibi ponat in arto;
\n\tCerta sua est Ligdo sententia. iamque ferendo
\n\tVix erat illa grauem maturo pondere uentrem,
\n\tCum medio noctis spatio sub imagine somni
\n\tInachis ante torum pompa comitata sacrorum
\n\tAut stetit aut uisa est: inerant lunaria fronti
\n\tCornua cum spicis nitido flauentibus auro
\n\tEt regale decus; cum qua latrator Anubis
\n\tSanctaque Bubastis uariusque coloribus Apis,
\n\tQuique premit uocem digitoque silentia suadet;
\n\tSistraque erant, numquamque satis quaesitus Osiris
\n\tPlenaque somniferis serpens peregrina uenenis.
\n\tTum uelut excussam somno et manifesta uidentem
\n\tSic adfata dea est: "pars o Telethusa mearum,
\n\tPone graues curas mandataque falle mariti;
\n\tNec dubita, cum te partu Lucina leuarit,
\n\tTollere, quidquid erit. dea sum auxiliaris opemque
\n\tExorata fero, nec te coluisse quereris
\n\tIngratum numen." monuit thalamoque recessit.
\n\tLaeta toro surgit purasque ad sidera supplex
\n\tCressa manus tollens, rata sint sua uisa, precatur.
\n\tVt dolor increuit seque ipsum pondus in auras
\n\tExpulit et nata est ignaro femina patre,
\n\tIussit ali mater puerum mentita; fidemque
\n\tRes habuit, neque erat ficti nisi conscia nutrix.
\n\tVota pater soluit nomenque inponit auitum:
\n\tIphis auus fuerat, gauisa est nomine mater,
\n\tQuod commune foret nec quemquam falleret illo.
\n\tInde incepta pia mendacia fraude latebant:
\n\tCultus erat pueri, facies, quam siue puellae
\n\tSiue dares puero, fieret formosus uterque.
\n\tTertius interea decimo successerat annus,
\n\tCum pater, Iphi, tibi flauam despondit Ianthen,
\n\tInter Phaestiadas quae laudatissima formae
\n\tDote fuit uirgo, Dictaeo nata Teleste.
\n\tPar aetas, par forma fuit, primasque magistris
\n\tAccepere artes, elementa aetatis, ab isdem;
\n\tHinc amor ambarum tetigit rude pectus et aequum
\n\tVulnus utrique dedit, sed erat fiducia dispar:
\n\tConiugium pactaeque exspectat tempora taedae,
\n\tQuamque uirum putat esse, uirum fore credit Ianthe;
\n\tIphis amat, qua posse frui desperat, et auget
\n\tHoc ipsum flammas ardetque in uirgine uirgo,
\n\tVixque tenens lacrimas "quis me manet exitus" inquit,
\n\t"Cognita quam nulli, quam prodigiosa nouaeque
\n\tCura tenet Veneris? si di mihi parcere uellent,
\n\tParcere debuerant; si non, et perdere uellent,
\n\tNaturale malum saltem et de more dedissent!
\n\tNec uaccam uaccae, nec equas amor urit equarum;
\n\tVrit oues aries, sequitur sua femina ceruum;
\n\tSic et aues coeunt, interque animalia cuncta
\n\tFemina femineo correpta cupidine nulla est.
\n\tVellem nulla forem! ne non tamen omnia Crete
\n\tMonstra ferat, taurum dilexit filia Solis,
\n\tFemina nempe marem: meus est furiosior illo,
\n\tSi uerum profitemur, amor; tamen illa secuta est
\n\tSpem Veneris, tamen illa dolis et imagine uaccae
\n\tPassa bouem est, et erat, qui deciperetur, adulter.
\n\tHuc licet e toto sollertia confluat orbe,
\n\tIpse licet reuolet ceratis Daedalus alis,
\n\tQuid faciet? num me puerum de uirgine doctis
\n\tArtibus efficiet? num te mutabit, Ianthe?
\n\tQuin animum firmas teque ipsa reconligis, Iphi,
\n\tConsiliique inopes et stultos excutis ignes?
\n\tQuid sis nata, uide, nisi te quoque decipis ipsam,
\n\tEt pete, quod fas est, et ama, quod femina debes.
\n\tSpes est, quae capiat, spes est, quae pascit amorem;
\n\tHanc tibi res adimit: non te custodia caro
\n\tArcet ab amplexu nec cauti cura mariti,
\n\tNon patris asperitas, non se negat ipsa roganti;
\n\tNec tamen est potiunda tibi, nec, ut omnia fiant,
\n\tEsse potes felix, ut dique hominesque laborent.
\n\tNunc quoque uotorum nulla est pars uana meorum,
\n\tDique mihi faciles, quidquid ualuere, dederunt,
\n\tQuodque ego, uult genitor, uult ipsa socerque futurus;
\n\tAt non uult natura, potentior omnibus istis,
\n\tQuae mihi sola nocet. uenit ecce optabile tempus,
\n\tLuxque iugalis adest, et iam mea fiet Ianthe –
\n\tNec mihi continget: mediis sitiemus in undis.
\n\tPronuba quid Iuno, quid ad haec, Hymenaee, uenitis
\n\tSacra, quibus qui ducat abest, ubi nubimus ambae?"
\n\tPressit ab his uocem, nec lenius altera uirgo
\n\tAestuat, utque celer uenias, Hymenaee, precatur.
\n\tQuod petit haec, Telethusa timens modo tempora differt,
\n\tNunc ficto languore moram trahit, omina saepe
\n\tVisaque causatur; sed iam consumpserat omnem
\n\tMateriam ficti, dilataque tempora taedae
\n\tInstiterant, unusque dies restabat: at illa
\n\tCrinalem capiti uittam nataeque sibique
\n\tDetrahit et passis aram complexa capillis
\n\t"Isi, Paraetonium Mareoticaque arua Pharonque
\n\tQuae colis et septem digestum in cornua Nilum,
\n\tFer, precor", inquit "opem nostroque medere timori!
\n\tTe, dea, te quondam tuaque haec insignia uidi
\n\tCunctaque cognoui, sonitum comitesque facesque…
\n\tSistrorum memorique animo tua iussa notaui.
\n\tQuod uidet haec lucem, quod non ego punior, ecce
\n\tConsilium munusque tuum est: miserere duarum
\n\tAuxilioque iuua." lacrimae sunt uerba secutae.
\n\tVisa dea est mouisse suas (et mouerat) aras,
\n\tEt templi tremuere fores imitataque lunam
\n\tCornua fulserunt crepuitque sonabile sistrum.
\n\tNon secura quidem, fausto tamen omine laeta
\n\tMater abit templo, sequitur comes Iphis euntem,
\n\tQuam solita est, maiore gradu; nec candor in ore
\n\tPermanet, et uires augentur, et acrior ipse est
\n\tVultus et incomptis breuior mensura capillis,
\n\tPlusque uigoris adest, habuit quam femina. nam quae
\n\tFemina nuper eras, puer es. date munera templis,
\n\tNec timida gaudete fide! dant munera templis,
\n\tAddunt et titulum, titulus breue carmen habebat:
\n\t"Dona puer solvit quae fémina voverat Iphis."
\n\tPostera lux radiis latum patefecerat orbem,
\n\tCum Venus et Iuno sociusque Hymenaeus ad ignes
\n\tConueniunt, potiturque sua puer Iphis Ianthe.<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"Phaedrus explains in a fable why homoeroticisme or homosexuality exists, both male and female; Ovid also does it with his account of Iphis and Ianthe. Plato also did it in his dialogue The Banquet, as I said in this blog. Even without understanding it very well, they tried to explain transsexuality and transgender.<\/p>\n","protected":false},"author":6,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,9,6,15],"tags":[],"class_list":["post-4903","post","type-post","status-publish","format-standard","hentry","category-culture","category-education","category-habits","category-mythology"],"_links":{"self":[{"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/posts\/4903","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/comments?post=4903"}],"version-history":[{"count":0,"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/posts\/4903\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/media?parent=4903"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/categories?post=4903"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.antiquitatem.com\/en\/wp-json\/wp\/v2\/tags?post=4903"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}