KING OF THE UNDERWORLD (Earthbound Book 1)

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Hesiod [ edit ] A mosaic of the Kasta Tomb in Amphipolis depicting the abduction of Persephone by Pluto, 4th century BC Its lower part, the heaviest element, sinks downwards, and is called Pluto because of its gravity, weight, and great quantity ( plêthos) of matter. After the separation of this heavy element in the middle part of the egg the waters flow together, which they call Poseidon. The purest and noblest element, the fire, is called Zeus, because its nature is glowing (ζέουσα, zeousa). It flies right up into the air, and draws up the spirit, now called Metis, that was left in the underlying moisture. And when this spirit has reached the summit of the ether, it is devoured by Zeus, who in his turn begets the intelligence (σύνεσις, sunesis), also called Pallas. And by this artistic intelligence the etherial artificer creates the whole world. This world is surrounded by the air, which extends from Zeus, the very hot ether, to the earth; this air is called Hera. [164] Bell, Malcolm, Morgantina Studies, Volume I: The Terracottas, Princeton University Press, 1982. ISBN 9781400853243. Dixon-Kennedy, Mike, Encyclopedia of Greco-Roman Mythology, ABC-CLIO (December 1, 1998). ISBN 978-1576070949. Internet Archive

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Euripides, Alcestis in Euripides. Euripides, with an English translation by David Kovacs. Cambridge. Harvard University Press. 1994. Online version at the Perseus Digital Library. Hesychius identifies Pluto with Eubouleus, [70] but other ancient sources distinguish between these two underworld deities. In the Mysteries Eubouleus plays the role of a torchbearer, possibly a guide for the initiate's return. [71] In the view of Lewis Richard Farnell, Eubouleus was originally a title referring to the "good counsel" the ruler of the underworld was able to give and which was sought at Pluto's dream oracles; by the 2nd century BC, however, he had acquired a separate identity. [72] Orphic Hymn to Pluto [ edit ] According to Dixon-Kennedy, p. 143 (following Kerényi 1951, p. 230) says "...his name means 'the unseen', a direct contrast to his brother Zeus, who was originally seen to represent the brightness of day". Ivanov, p. 284, citing Beekes 1998, pp. 17–19, notes that derivation of Hades from a proposed * som wid- is semantically untenable; see also Beekes 2009, p. 34. Theognis, in Elegy and Iambus. with an English Translation by. J. M. Edmonds. Cambridge, MA. Harvard University Press. London. William Heinemann Ltd. 1931. 1. Online version at the Perseus Digital Library.Kore and Thea are two different duplications of Persephone; Plouton and Theos are duplications of the subterranean Dionysus. The duplication of the mystery god as subterranean father and subterranean son, as Father Zagreus and the child Zagreus, husband and son of Persephone, has more to do with the mysteries of Dionysus than with the Eleusinian Mysteries. But a duplication of the chthonian, mystical Dionysus is provided even by his youthful aspect, which became distinguished and classical as the son of Semele from the son of Persephone. Semele, though not of Eleusinian origin, is also a double of Persephone [P. 155]. Eleusis: Archetypal Image of Mother and Daughter Kevin Clinton attempted to distinguish the iconography of Hades, Plouton, Ploutos, and the Eleusinian Theos in 5th-century vase painting that depicts scenes from or relating to the mysteries. In Clinton's schema, Plouton is a mature man, sometimes even white-haired; Hades is also usually bearded and mature, but his darkness is emphasized in literary descriptions, represented in art by dark hair. Plouton's most common attribute is a sceptre, but he also often holds a full or overflowing cornucopia; Hades sometimes holds a horn, but it is depicted with no contents and should be understood as a drinking horn. Unlike Plouton, Hades never holds agrarian attributes such as stalks of grain. His chest is usually bare or only partly covered, whereas Plouton is fully robed (exceptions, however, are admitted by the author). Plouton stands, often in the company of both Demeter and Kore, or sometimes one of the goddesses, but Hades almost always sits or reclines, usually with Persephone facing him. [88] "Confusion and disagreement" about the interpretation of these images remain. [89] The keys of Pluto [ edit ] The demonstration of Orpheus's power depends on the normal obduracy of Pluto; the Augustan poet Horace describes him as incapable of tears. [52] Claudian, however, portrays the steely god as succumbing to Orpheus's song so that "with iron cloak he wipes his tears" (ferrugineo lacrimas deterget amictu), an image renewed by Milton in Il Penseroso (106–107): "Such notes ... / Drew iron tears down Pluto's cheek." [53] Grant, Michael; Hazel, John (2002). Who's Who in Classical Mythology. Oxford University Press. ISBN 0415260418.

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In Greek mythology, Hades, the god of the Greek underworld, was the first-born son of the Titans Cronus and Rhea. He had three older sisters, Hestia, Demeter, and Hera, as well as a younger brother, Poseidon, all of whom had been swallowed whole by their father as soon as they were born. Zeus was the youngest child and through the machinations of their mother, Rhea, he was the only one that had escaped this fate. Upon reaching adulthood, Zeus managed to force his father to disgorge his siblings. After their release, the six younger gods, along with allies they managed to gather, challenged the elder gods for power in the Titanomachy, a divine war. The war lasted for ten years and ended with the victory of the younger gods. Following their victory, according to a single famous passage in the Iliad ( Book XV, ln.187–93), Hades and his two brothers, Poseidon and Zeus, drew lots [20] for realms to rule. Zeus received the sky, Poseidon received the seas, and Hades received the underworld, [21] the unseen realm to which the souls of the dead go upon leaving the world as well as any and all things beneath the earth.Hades ( / ˈ h eɪ d iː z/; Greek: ᾍδης, translit. Hā́idēs, Attic Greek: [háːi̯dεːs], later [háːdεːs]), in the ancient Greek religion and mythology, is the god of the dead and the king of the underworld, with which his name became synonymous. [1] Hades was the eldest son of Cronus and Rhea, although this also made him the last son to be regurgitated by his father. [2] He and his brothers, Zeus and Poseidon, defeated their father's generation of gods, the Titans, and claimed joint rulership over the cosmos. Hades received the underworld, Zeus the sky, and Poseidon the sea, with the solid earth (long the province of Gaia) available to all three concurrently. In artistic depictions, Hades is typically portrayed holding a bident [3] The Bibliotheca of Pseudo-Apollodorus uses the name Plouton instead of Hades in relating the tripartite division of sovereignty, the abduction of Persephone, and the visit of Orpheus to the underworld. This version of the theogony for the most part follows Hesiod (see above), but adds that the three brothers were each given a gift by the Cyclopes to use in their battle against the Titans: Zeus thunder and lightning; Poseidon a trident; and Pluto a helmet (kyneê). [126] As the evening progresses, the bosses and their entourages arrive, including the arrogant and entitled sons of mafia bosses. Sephie finds their behavior distasteful but maintains her professionalism. She notes that the meeting tonight is significant because the high-ranking boss, referred to as the Lord King Boss, is in attendance—a rare occurrence.

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Ovid, Metamorphoses, Brookes More. Boston. Cornhill Publishing Co. 1922. Online version at the Perseus Digital Library. As Pluto gained importance as an embodiment of agricultural wealth within the Eleusinian Mysteries, from the 5th century BC onward the name Hades was increasingly reserved for the underworld as a place. [56] Neither Hades nor Pluto was one of the traditional Twelve Olympians, and Hades seems to have received limited cult, [57] perhaps only at Elis, where the temple was opened once a year. [58] During the time of Plato, the Athenians periodically honored the god called Plouton with the "strewing of a couch" ( tên klinên strôsai). [59] At Eleusis, Plouton had his own priestess. [60] Pluto was worshipped with Persephone as a divine couple at Knidos, Ephesos, Mytilene, and Sparta as well as at Eleusis, where they were known simply as God ( Theos) and Goddess (Thea). [61]Lucian, Dialogues of the Dead. Dialogues of the Sea-Gods. Dialogues of the Gods. Dialogues of the Courtesans, translated by M. D. MacLeod, Loeb Classical Library No. 431, Cambridge, Massachusetts, Harvard University Press, 1961. ISBN 978-0-674-99475-1. Online version at Harvard University Press. Internet Archive. Statius, Thebaid. Translated by Mozley, J H. Loeb Classical Library Volumes. Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd. 1928. In another story, Theseus and Pirithous pledged to kidnap and marry daughters of Zeus. Theseus chose Helen and together they kidnapped her and decided to hold onto her until she was old enough to marry. Pirithous chose Persephone. [36] They left Helen with Theseus' mother, Aethra, and traveled to the underworld. Hades knew of their plan to capture his wife, so he pretended to offer them hospitality and set a feast; as soon as the pair sat down, snakes coiled around their feet and held them there. Theseus was eventually rescued by Heracles but Pirithous remained trapped as punishment for daring to seek the wife of a god for his own. [37] According to a scholium on Aristophanes' Frogs by John Tzetzes, Euripides in a now lost play Pirithous had Pirithous, for having tried to abduct Persephone, fed to Cerberus. [38] Hades abducts Persephone, pot made and found in Taranto, 350-325 BC Leuce was the most beautiful of the nymphs and a daughter of Oceanus. Hades fell in love with her and abducted her to the underworld. She lived out the span of her life in his realm, and when she died, the god sought consolation by creating a suitable memorial of their love: in the Elysian Fields where the pious spend their afterlife, he brought a white tree into existence. It was this tree with which Heracles crowned himself to celebrate his return from the underworld. [47] There are two reliefs in a marble votive relief of the fourth century BCE. One depicts Kore crowning her mother Demeter, the deities at the second altar are Persephone and her husband Dionysus as the recumbent god has the features of the bearded Dionysus rather than of Plouton. In his right hand, he raises not a cornucopia, the symbol of wealth, but a wine vessel and in his left, he bears the goblet for the wine. Over their heads an inscription reads “To the God and Goddess” [P. 151, 152].

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When local Doctor Sanders refuses to treat the alleged criminal, Carole extracts the bullet. However, Bill is unable to provide her any useful information about Joe. When Bill's claims are confirmed, he is released. He goes to thank Carole. Aunt Josephine persuades him to stay with them for a week to recuperate. In the Sibylline oracles, a curious hodgepodge of Greco-Roman and Judaeo-Christian elements, Hades again appears as the abode of the dead, and by way of folk etymology, it even derives Hades from the name Adam (the first man), saying it is because he was the first to enter there. [114] Owing to its appearance in the New Testament of the Bible, Hades also has a distinct meaning in Christianity. Hornblower, Spawforth, Eidinow, Simon, Antony, Esther (2014). The Oxford Companion to Classical Civilization. Oxford: OUP Oxford. p.354. ISBN 9780191016752. {{ cite book}}: CS1 maint: multiple names: authors list ( link) Gayley, Charles Mills, The Classic Myths in English Literature and in Art, Based Originally on Bulfinch's "Age of fable" (1855), Ginn and Company, 1911. Internet Archive. A dedicatory inscription from Smyrna describes a 1st–2nd century sanctuary to "God Himself" as the most exalted of a group of six deities, including clothed statues of Plouton Helios and Koure Selene, "Pluto the Sun" and "Kore the Moon." [172] TheEpithets: Foremost of the Westerners; Lord of the Living; The Great Inert, Osiris Wenin-nofer ("he who is everlastingly in a fine condition" or "beneficent being." For Hellenes, the deceased entered the underworld by crossing the Styx, ferried across by Charon (kair'-on), who charged an obolus, a small coin for passage placed in the mouth of the deceased by pious relatives. Paupers and the friendless gathered for a hundred years on the near shore according to Book VI of Vergil's Aeneid. Greeks offered propitiatory libations to prevent the deceased from returning to the upper world to "haunt" those who had not given them a proper burial. The far side of the river was guarded by Cerberus, the three-headed dog defeated by Heracles (Roman Hercules). Passing beyond Cerberus, the shades of the departed entered the land of the dead to be judged.