Homeric Hymn to Demeter (2), in The Homeric Hymns and Homerica with an English Translation by Hugh G. Evelyn-White, Cambridge, Massachusetts., Harvard University Press; London, William Heinemann Ltd. 1914. Online version at the Perseus Digital Library. 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.

King of the Underworld (1939 film) - Wikipedia

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] Among the other appellations under which Hades or Pluto is generally known, are the following: [104] The tradition of the mystery religions favors Pluton/Hades as a loving and faithful partner to Persephone, but one ancient myth that preserves a lover for him parallels the abduction and also has a vegetative aspect. [120] A Roman source says that Pluto fell in love with Leuca (Greek Leukē, "White"), the most beautiful of the nymphs, and abducted her to live with him in his realm. After the long span of her life came to its end, he memorialized their love by creating a white tree in the Elysian Fields. The tree was the white poplar (Greek leukē), the leaves of which are white on one side and dark on the other, representing the duality of upper and underworld. [121] A wreath of white poplar leaves was fashioned by Heracles to mark his ascent from the underworld, an aition for why it was worn by initiates [122] and by champion athletes participating in funeral games. [123] Like other plants associated with Pluto, white poplar was regarded as a contraceptive in antiquity. [124] The relation of this tree to the white cypress of the mysteries is debated. [125] The helmet of invisibility [ edit ] Hades, as the god of the dead, was a fearsome figure to those still living; in no hurry to meet him, they were reluctant to swear oaths in his name, and averted their faces when sacrificing to him. Since to many, simply to say the word "Hades" was frightening, euphemisms were pressed into use. Since precious minerals come from under the earth (i.e., the "underworld" ruled by Hades), he was considered to have control of these as well, and as such the Greeks referred to him as Πλούτων (Greek Plouton; Latin PLVTO, Pluto, "the rich one"). This title is derived from the word Ploutos ( Ancient Greek: Πλοῦτος, romanized: Ploútos, lit.'wealth, riches', [ˈpluː.tos]). Sophocles explained the notion of referring to Hades as Plouton with these words: "the gloomy Hades enriches himself with our sighs and our tears." In addition, he was called Clymenus ( Κλύμενος, Klýmenos, ' infamous', [ˈkly.me.nos]), Polydegmon ( Πολυδέγμων, Polydégmon, 'host of many', [po.lyˈdeg.mɔːn]), and perhaps Eubuleus ( Εὐβουλεύς, Eubouleús, 'good counsel', [eu̯.buːˈleu̯s]), [68] all of them euphemisms for a name that was unsafe to pronounce, which evolved into epithets. In Book 3 of the Sibylline Oracles, dating mostly to the 2nd century AD, Rhea gives birth to Pluto as she passes by Dodona, "where the watery paths of the River Europus flowed, and the water ran into the sea, merged with the Peneius. This is also called the Stygian river." [160] Orphic and philosophical systems [ edit ]He was also referred to as Zeus katachthonios (Ζεὺς καταχθόνιος, [zdeu̯s ka.taˈkʰtʰo.ni.os]), [18] meaning "the Zeus of the underworld", by those avoiding his actual name, as he had complete control over the underworld. [19] Mythology Early years Pinax with Persephone and Hades Enthroned, 500-450 BC, Greek, Locri Epizephirii, Mannella district, Sanctuary of Persephone, terracotta – Cleveland Museum of Art Dennis D. Hughes, Human Sacrifice in Ancient Greece (London: Routledge, 2013), 49-70. ISBN 9781134966394 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 ] Loyd, Alan B (2009). What is a God?: Studies in the Nature of Greek Divinity. The Classical Press of Wales. ISBN 978-1905125357. Attributes of Pluto mentioned in the Orphic Hymn to Pluto are his scepter, keys, throne, and horses. In the hymn, the keys are connected to his capacity for giving wealth to humanity, specifically the agricultural wealth of "the year's fruits."

King of the Underworld (1952 film) - Wikipedia King of the Underworld (1952 film) - Wikipedia

Amenthes, a name of Pluto among the Egyptians. Plutarch informs us, that the word Amenthes has a reference to the doctrines of the metempsychosis, and signifies the "place which gives and receives";' on the belief that some vast gulf was assigned as a receptacle to the souls, which were about to animate new bodies. Feared and loathed, Hades embodied the inexorable finality of death: "Why do we loathe Hades more than any god, if not because he is so adamantine and unyielding?" The rhetorical question is Agamemnon's. [69] Hades was not, however, an evil god, for although he was stern, cruel, and unpitying, he was still just. Hades ruled the underworld and was therefore most often associated with death and feared by men, but he was not Death itself — it is Thanatos, son of Nyx and Erebus, who is the actual personification of death, although Euripides' play " Alkestis" states fairly clearly that Thanatos and Hades were one and the same deity, and gives an interesting description of Hades as being dark-cloaked and winged; [70] moreover, Hades was also referred to as Hesperos Theos ("god of death & darkness"). [71] Afterwards, Hades readies his chariot, but not before he secretly gives Persephone a pomegranate seed to eat; Hermes takes the reins, and he and Persephone make their way to the Earth above, coming to a halt in front of Demeter's temple at Eleusis, where the goddess has been waiting. Demeter and Persephone run towards each other and embrace one another, happy that they are reunited. Demeter, however, suspects that Persephone may have eaten food while down in the underworld, and so she questions Persephone, saying: 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]a b Kerényi, Karl (1991). Eleusis: Archetypal Image of Mother and Daughter. Princeton University Press. ISBN 9780691019154.