Relationships/Hades-Persephone - Wikibooks, open books for an open world
Goddess Persephone becoming wife of god of Underworld Hades, despite Zeus, Hermes, Peirithous, and Theseus attempts to prevent it. Oct 6, Why is it that Hades chose Persephone—or Kore—to be his wife? Persephone's relationship with Adonis (which I will discuss in more detail. Dec 27, Hades and Persephone are generally viewed as having a stable and healthy relationship, and the two of them have a mutual fondness and respect for each.
She is caught at a stage of hormones, a twist of cool logic and sharp emotions — and thus can be seen in how she behaves as Queen of the Underworld.
After his death, he spends half of the year in the Underworld with her, and half with in the world above with Aphrodite. To coincide with this, Adonis would spend the autumn winter months with Persephone, and the spring and summer months with Aphrodite: When Persephone is stolen from the world, Demeter proves that she is willing to go to any lengths to get her back. She refuses to let the living things taste fruit and feel warmth—both fruit and heat here symbolising life, as food and energy are required for most, if not all, life-forms.
Thus both Demeter and Persephone are here goddesses of winter; of the hard, cruel, cold months where—and this would have been particularly true in antiquity—jagged, icy death reigns and humanity becomes the prey, rather than the predator. And then, when Persephone returns from the Underworld, she and her mother bless the earth with life — the flowers begin to grow; the fruits shine; the snows recede.
Demeter and Persephone, then, are goddesses of the seasons—for Demeter brings about the changes of summer and winter and Persephone rules spring as Kore, the maiden, goddess of spring growth and autumn as Persephone Karpophoros, the bringer of fruit, goddess of the harvest. As Queen of the Underworld, Persephone is a much more merciful, benevolent ruler than Hades — and such is shown in how she treats the would-be heroes that find their way into the Underworld. However, Persephone also proves that she is not a goddess with whom one can trifle with; when Peirithoos plans to kidnap her from the Underworld for his wife, the youth Persephone blossoms into a woman and deals swiftly with him: And when they had at last made their way below to the regions of Haides, it came to pass that because of the impiety of their act they were both put in chains, and although Theseus was later let go by reason of the favour with which Herakles regarded him, Peirithoos because of the impiety remained in Haides, enduring everlasting punishment; but some writers of myths say that both of them never returned.
Unlike many of the gods, Persephone did not have numerous lovers — only Hades to whom she gave birth to the Erinyes, according to the Orphic Hymns 29 and 70Zeus to whom she birthed Zagreus, according to the Orphic Hymn 29, Hyginus, Diodorus Siculus, Nonnus and Suidas; and Melinoe, according to the Orphic Hymn 71 and Adonis.
Before his death, Adonis spent a third of his year with Persephone—I suggest that this third was the very end of autumn, the whole of winter, and the very beginning of spring. Thus the relationship of Adonis, Aphrodite and Persephone would symbolise the entire theme of life-death-rebirth: Aphrodite as the ruler of life, Persephone as the ruler of death, and Adonis as the transition between their realms.
Adding to this, both Aphrodite and Persephone share the epithet Despoina—the ruling goddess, or the mistress—and this, I think, lends further credence to the idea proposed.
As such, perhaps Zagreus was doomed from the very offset — born of trickery and lies, for, according to such authors as Nonnus, Zeus took the shape of a drakon a dragon; a serpent and ravished Persephone. Zagreus was a colossal explosion of Fate—for Zeus and Persephone both influence it, and have been influenced by it—as well as the primal stirrings of desire. Thus Zagreus—and, in turn, Dionysos—is a god with influence over life, death and fate, for he commands his followers to take their destinies into their own hands and twist them into oblivion.
A version of a Minoan goddess who may be identified with Kore In the Near eastern myth of the early agricultural societies, every year the fertility goddess bore the "god of the new year", who then became her lover, and died immediately in order to be reborn and face the same destiny.
Some findings from Catal Huyuk since the Neolithic age, indicate the worship of the Great Goddess accompanied by a boyish consort, who symbolizes the annual decay and return of vegetation. The most peculiar feature of the Minoan belief in the divine, is the appearance of the goddess from above in the dance. Dance floors have been discovered in addition to "vaulted tombs", and it seems that the dance was ecstatic.
Homer memorializes the dance floor which Daedalus built for Ariadne in the remote past. Above a figure apparently floating in the air seems to be the goddess herself, appearing amid the whirling dance. Two girls dance between blossoming flowers, on each side of a similar but armless and legless figure which seems to grow out of the ground. The goddess is bordered by snake lines which give her a vegetable like appearance She has a large stylized flower turned over her head. The resemblance with the flower-picking Persephone and her companions is compelling.
On the Dresden vase, Persephone is growing out of the ground, and she is surrounded by the animal-tailed agricultural gods Silenoi. The Greeks used to give friendly names to the deities of the underworld. Cthonic Zeus was called Eubuleus"the good counselor", and the ferryman of the river of the underworld Charon"glad".
The labyrinth was both a winding dance-ground and, in the Greek view, a prison with the dreaded Minotaur at its centre. Mycenean Greece[ edit ] Two women or goddesses on a chariot. Fresco from TirynsBC. National Archaeological Museum of Athens. There is evidence of a cult in Eleusis from the Mycenean period;  however, there are not sacral finds from this period.
The cult was private and there is no information about it.Persephone
As well as the names of some Greek gods in the Mycenean Greek inscriptions, also appear names of goddesses, like "the divine Mother" the mother of the gods or "the Goddess or priestess of the winds", who don't have Mycenean origin. John Chadwick believes that these were the precursor divinities of DemeterPersephone and Poseidon. In the cave of Amnisos at CreteEileithyia is related with the annual birth of the divine child and she is connected with Enesidaon The earth shakerwho is the chthonic aspect of the god Poseidon.
The goddess of nature and her companion survived in the Eleusinian cult, where the following words were uttered "Mighty Potnia bore a great sun". The name pais the divine child appears in the Mycenean inscriptions,  and the ritual indicates the transition from the old funerary practices to the Greek cremation. BaltimoreMaryland The story of her abduction by Hades can be seen as either consensual or against her will, is traditionally referred to as the Rape of Persephone.
It is mentioned briefly in Hesiod 's Theogony and told in considerable detail in the Homeric Hymn to Demeter.
Persephone used to live far away from the other gods, a goddess within Nature herself before the days of planting seeds and nurturing plants.
Love in Mythology (and Why Hades Isn’t So Bad After All) | Harlequin Blog
In the Olympian telling, the gods AresHermes and Apollo had wooed Persephone; but Demeter rejected all their gifts and hid her daughter away from the company of the Olympian gods. Persephone was gathering flowers with the Oceanids along with Artemis and Athena —the Homeric Hymn says—in a field when Hades came to abduct her, bursting through a cleft in the earth. In most versions she forbids the earth to produce, or she neglects the earth and in the depth of her despair she causes nothing to grow.
Heliosthe sun, who sees everything, eventually told Demeter what had happened and at length she discovered the place of her abode. Finally, Zeus, pressed by the cries of the hungry people and by the other deities who also heard their anguish, forced Hades to return Persephone.
Hades indeed complied with the request, but first he tricked her, giving her some pomegranate seeds to eat. Persephone was released by Hermes, who had been sent to retrieve her, but because she had tasted food in the underworld, she was obliged to spend a third of each year the winter months there, and the remaining part of the year with the gods above.
The Siciliansamong whom her worship was probably introduced by the Corinthian and Megarian colonists, believed that Hades found her in the meadows near Ennaand that a well arose on the spot where he descended with her into the lower world.
The Cretans thought that their own island had been the scene of the rape, and the Eleusinians mentioned the Nysian plain in Boeotia, and said that Persephone had descended with Hades into the lower world at the entrance of the western Oceanus. Later accounts place the rape in Atticanear Athensor near Eleusis. The location of this mythical place may simply be a convention to show that a magically distant chthonic land of myth was intended in the remote past.
Eubuleus was feeding his pigs at the opening to the underworld when Persephone was abducted by Plouton. His swine were swallowed by the earth along with her, and the myth is an etiology for the relation of pigs with the ancient rites in Thesmophoria and in Eleusis. In the hymn, Persephone returns and she is reunited with her mother near Eleusis. Demeter as she has been promised established her mysteries orgies when the Eleusinians built for her a temple near the spring of Callichorus.
These were awful mysteries which were not allowed to be uttered. The uninitiated would spend a miserable existence in the gloomy space of Hades after death.
When Demeter and her daughter were reunited, the Earth flourished with vegetation and color, but for some months each year, when Persephone returned to the underworld, the earth once again became a barren realm. This is an origin story to explain the seasons. In an earlier version, Hecate rescued Persephone. On an Attic red-figured bell krater of c.
This Macaria is asserted to be the daughter of Hades, but no mother is mentioned.