Charles Gleyre in the context of "Monet"

Aphrodite Pandemos (Ancient Greek: Πάνδημος, romanized: Pándēmos; "common to all the people") occurs as an epithet of the Greek goddess Aphrodite. This epithet can be interpreted in different ways. In Plato's Symposium, Pausanias of Athens describes Aphrodite Pandemos as the goddess of sensual pleasures, in opposition to Aphrodite Urania, or "the heavenly Aphrodite". At Elis, she was represented as riding on a ram by Scopas. Another interpretation is that of Aphrodite uniting all the inhabitants of a country into one social or political body. In this respect she was worshipped at Athens along with Peitho (persuasion), and her worship was said to have been instituted by Theseus at the time when he united the scattered townships into one great body of citizens. According to some authorities, it was Solon who erected the sanctuary of Aphrodite Pandemos, either because her image stood in the agora, or because the hetairai had to pay the costs of its erection. The worship of Aphrodite Pandemos also occurs at Megalopolis in Arcadia, and at Thebes. A festival in honour of her is mentioned by Athenaeus. The sacrifices offered to her consisted of white goats. Pandemos occurs also as a surname of Eros. According to Harpocration, who quotes Apollodorus, Aphrodite Pandemos has very old origins, "the title Pandemos was given to the goddess established in the neighborhood of the Old Agora because all the Demos (people) gathered there of old in their assemblies which they called agorai." To honour Aphrodite's and Peitho's role in the unification of Attica, the Aphrodisia festival was organized annually on the fourth of the month of Hekatombaion (the fourth day of each month was the sacred day of Aphrodite). The Synoikia that honoured Athena, the protectress of Theseus and main patron of Athens, also took place in the month of Hekatombaion.

Christine Downing comments that, "Pausanias's description of the love associated with Aphrodite Pandemos as dedicated only to sensual pleasure and therefore directed indifferently to women and men, and that associated with the Ouranian Aphrodite as "altogether male" and dedicated to the education of the soul of the beloved is actually an innovation—for Aphrodite Ourania was served in Corinth by prostitutes and Aphrodite Pandemos was the goddess as worshipped by the whole community."

The Tigurini were a clan or tribe forming one out of four pagi (provinces) of the Helvetii.

The Tigurini were the most important group of the Helvetii, mentioned by both Julius Caesar and Poseidonius, settling in the area of what is now the Swiss canton of Vaud, corresponding to the bearers of the late La Tène culture in western Switzerland. Their name has a meaning of "lords, rulers" (cognate with Irish tigern "lord"). The other Helvetian tribes included the Verbigeni and the Tougeni (sometimes identified with the Teutones), besides one tribe that has remained unnamed.

Divico was a Celtic king and the leader of the Helvetian tribe of the Tigurini. During the Cimbrian War, in which the Cimbri and Teutons invaded the Roman Republic, he led the Tigurini across the Rhine to invade Gaul in 109 BC. He defeated a Roman army near present-day Agen on the Garonne river at the Battle of Burdigala in 107 BC, killing its leaders Lucius Cassius Longinus, the Roman consul, and Lucius Calpurnius Piso Caesoninus. Eventually he led his people back to the tribes of the Helvetii, near present-day Switzerland where they settled in the Jura Mountains near Lac Leman. 49 years later, before the Battle of Bibracte, he led a delegation back to Gaul to negotiate for a safe passage for his tribe through the Roman region of Provence. The request was denied by Caesar who wanted revenge for a relative who had been killed in the battle near Agen in 107 BC.

He is not to be confused with the military and religious leader of another gaulish tribe, Diviciacus of the Aedui.