Indo-European dawn goddess is her close kinship to the Greek sky deity, since both of the main claimants to her paternity (Zeus and Uranus) are sky deities. Forms and epithets Aphrodite's most common cultic epithet was Ourania, meaning "heavenly", but this epithet almost never occurs in literary texts, indicating a purely cultic significance. Another common name for Aphrodite was Pandemos ("For All the Folk"). In her role as Aphrodite Pandemos, Aphrodite was associated with Peithō (), meaning "persuasion", and could be prayed to for aid in seduction. The character of Pausanias in Plato's Symposium, takes differing cult-practices associated with different epithets of the goddess to claim that Ourania and Pandemos are, in fact, separate goddesses. He asserts that Aphrodite Ourania is the celestial Aphrodite, born from the sea foam after Cronus castrated Uranus, and the older of the two goddesses. According to the Symposium, Aphrodite Ourania is the inspiration of male homosexual desire, specifically the ephebic eros, and pederasty. Aphrodite Pandemos, by contrast, is the younger of the two goddesses: the common Aphrodite, born from the union of Zeus and Dione, and the inspiration of heterosexual desire and sexual promiscuity, the "lesser" of the two loves. Paphian (Παφία), was one of her epithets, after the Paphos in Cyprus where she had emerged from the sea at her birth. Among the Neoplatonists and, later, their Christian interpreters, Ourania is associated with spiritual love, and Pandemos with physical love (desire). A representation of Ourania with her foot resting on a tortoise came to be seen as emblematic of discretion in conjugal love; it was the subject of a chryselephantine sculpture by Phidias for Elis, known only from a parenthetical comment by the geographer Pausanias. One of Aphrodite's most common literary epithets is Philommeidḗs (), which means "smile-loving", but is sometimes mistranslated as "laughter-loving". This epithet occurs throughout both of the Homeric epics and the First Homeric Hymn to Aphrodite. Hesiod references it once in his Theogony in the context of Aphrodite's birth, but interprets it as "genital-loving" rather than "smile-loving". Monica Cyrino notes that the epithet may relate to the fact that, in many artistic depictions of Aphrodite, she is shown smiling. Other common literary epithets are Cypris and Cythereia, which derive from her associations with the islands of Cyprus and Cythera respectively. On Cyprus, Aphrodite was sometimes called Eleemon ("the merciful"). In Athens, she was known as Aphrodite en kopois ("Aphrodite