Platte, Ryan. 2017. Equine Poetics. Hellenic Studies Series 74. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_PlatteR.Equine_Poetics.2017.
φηρσὶν ὀρεσκῴοισι καὶ ἐκπάγλως ἀπόλεσσαν.
οὔτε λύκων πολιῶν οὔτ’ ἄρκτων οὔτε λεόντων·
οὔτε τι κενταύρου λασιαύχενος ἔλπομαι εἶναι
ὅς τις τοῖα πέλωρα βιβᾷ ποσὶ καρπαλίμοισιν·
ἴχνιον ἱμείροντος ἀλυσκάζουσα τοκῆος,
μὴ γενέτην ἀθέμιστον ἐσαθρήσειεν ἀκοίτην,
Ζεὺς δὲ πατὴρ ὑπόειξε γάμων ἄψαυστον ἐάσσας
ὠκυτέρην ἀκίχητον ἀναινομένην Ἀφροδίτην·
ἀντὶ δὲ Κυπριδίων λεχέων ἔσπειρεν ἀρούρῃ
παιδογόνων προχέων φιλοτήσιον ὄμβρον ἀρότρων·
γαῖα δὲ δεξαμένη γαμίην Κρονίωνος ἐέρσην
ἀλλοφυῆ κερόεσσαν ἀνηκόντιζε γενέθλην.
Like the centaur, the sexual symbolism of the PIE horse and the Greek horse thereafter is also intimately connected to erotic power and with semen, but the centaur exhibits this connection in a particularly extreme and violent form.
Female centaurs seem to have rarely entered the Greek imagination.  We saw in Chapter 3 that in Greece equine characterizations of humans are deployed along strictly gendered lines: men are compared to horses in their sexual impulse and power while women are compared to horses in their need to be broken and tamed. The unruliness and incivility of the centaur are used in Greek myth to represent that which is wild and essentially uncontrollable, a purpose to which the symbolic connection between horses and men is apparently more fit than that between horses and women; hence female centaurs are ignored except as an occasional novelty.