Goddess Queen of the Underworld

PERSEPHONE was the goddess queen of the underworld, wife of the god Haides (Hades). She was also the goddess of spring growth, who was worshipped alongside her mother Demeter in the Eleusinian Mysteries. This agricultural-based cult promised its initiates passage to a blessed afterlife.

Persephone was titled Kore (Core) (the Maiden) as the goddess of spring's bounty. Once upon a time when she was playing in a flowery meadow with her Nymph companions, Kore was seized by Haides and carried off to the underworld as his bride. Her mother Demeter despaired at her dissappearance and searched for her the throughout the world accompanied by the goddess Hekate (Hecate) bearing torches. When she learned that Zeus had conspired in her daughter's abduction she was furious, and refused to let the earth fruit until Persephone was returned. Zeus consented, but because the girl had tasted of the food of Haides--a handful of pomegranate seeds--she was forced to forever spend a part of the year with her husband in the underworld. Her annual return to the earth in spring was marked by the flowering of the meadows and the sudden growth of the new grain. Her return to the underworld in winter, conversely, saw the dying down of plants and the halting of growth.

In other myths, Persephone appears exclusively as the queen of the underworld, receiving the likes of Herakles and Orpheus at her court.

Persephone was usually depicted as a young goddess holding sheafs of grain and a flaming torch. Sometimes she was shown in the company of her mother Demeter, and the hero Triptolemos, the teacher of agriculture. At other times she appears enthroned beside Haides.

ALTERNATE NAME SPELLINGS

Greek Name

Περσεφονη

Περσεφονεια

Περσεφονειη

Περσεφασσα

Φερσεφασσα

Φερσεφαττα

Φερρεφαττα

Transliteration

Persephonê

Persephoneia

Persephoneiê

Persephassa

Phersephassa

Phersephatta

Pherrephatta

Latin Spelling

Persephone

Persephoneia

Persephassa

Phersephassa

Phersephatta

Pherrephatta

Translation

Destructive-Slayer? (persô, phonos)

PERSE′PHONE (Persephonê), in Latin Proserpina, the daughter of Zeus and Demeter. (Hom. Il. xiv. 326, Od. xi. 216; Hes. Theog. 912, &c. ; Apollod. i. 5. § 1.) Her name is commonly derived from pherein phonon, "to bring" or "cause death," and the form Persephone occurs first in Hesiod (Theog. 913; comp. Hom. Hymm. in Cer. 56), the Homeric form being Persephoneia. But besides these forms of the name, we also find Persephassa, Phersephassa, Persephatta, Phersephatta. Pherrephassa, Pherephatta, and Phersephoneia, for which various etymologies have been proposed. The Latin Proserpina, which is probably only a corruption of the Greek, was erroneously derived by the Romans from proserpere, "to shoot forth." (Cic. de Nat. Deor. ii. 26.) Being the infernal goddess of death, she is also called a daughter of Zeus and Styx (Apollod. i. 3. § 1 ); in Arcadia she was worshipped under the name of Despoena, and was called a daughter of Poseidon Hippius and Demeter, and said to have been brought up by the Titan Anytus. (Paus. viii. 37. § 3, 6, 25. § 5.) Homer describes her as the wife of Hades, and the formidable, venerable, and majestic queen of the Shades, who exercises her power, and carries into effect the curses of men upon the souls of the dead, along with her husband. (Hom. Od. x. 494, xi. 226, 385, 634, Il. ix. 457, 569; comp. Apollod. i. 9. § 15.) Hence she is called by later writers Juno Inferna, Auerna, and Stygia (Virg. Aen. vi. 138; Ov. Met. xiv. 114), and the Erinnyes are said to have been daughters of her by Pluto. (Orph. Hymn. 29. 6, 6, 70. 3.) Groves sacred to her are said by Homer to be in the western extremity of the earth, on the frontiers of the lower world, which is itself called the house of Persephone. (Od. x. 491, 509.)

The Rape of Persephone

The story of her being carried off by Pluto, against her will, is not mentioned by Homer, who simply describes her as his wife and queen; and her abduction is first mentioned by Hesiod (Theog. 914). Zeus, it is said, advised Pluto, who was in love with the beautiful Persephone, to carry her off, as her mother, Demeter, was not likely to allow her daughter to go down to Hades. (Comp. Hygin. Fab. 146.) Pluto accordingly carried her off while she was gathering flowers with Artemis and Athena. (Comp. Diod. v. 3.) Demeter, when she found her daughter had disappeared, searched for her all over the earth with torches, until at length she discovered the place of her abode. Her anger at the abduction obliged Zeus to request Pluto to send Persephone (or Cora, i. e. the maiden or daughter) back. Pluto indeed complied with the request, but first gave her a kernel of a pomegranate to eat, whereby she became doomed to the lower world, and an agreement was made that Persephone should spend one third (later writers say one half) of every year in Hades with Pluto, and the remaining two thirds with the gods above. (Apollod. i. 5. 1, &c,; Or. Met. v. 565; comp. Demeter.) The place where Persephone was said to have been carried off, is different in the various local traditions. The Sicilians, among whom her worship was probably introduced by the Corinthian and Megarian colonists, believed that Pluto found her in the meadows near Enna, and that the well Cyane arose on the spot where he descended with her into the lower world. (Diod. v. 3, &c.; comp. Lydus, De Mens. p. 286; Ov. Fast. iv. 422.) The Cretans thought that their own island had been the scene of the rape (Schol. ad Hes. Theog. 913), and the Eleusinians mentioned the Nysaean plain in Boeotia, and said that Persephone had descended with Pluto into the lower world at the entrance of the western Oceanus. Later accounts place the rape in Attica, near Athens (Schol. ad Soph. Oed. Col. 1590) or at Erineos near Eleusis (Paus. i. 38. § 5), or in the neighbourhood of Lerna (ii. 36. § 7 ; respecting other localities see Conon, Narr. 15 ; Orph. Argon. 1192; Spanheim, ad Callim. Hymn. in Cer. 9).

The story according to which Persephone spent one part of the year in the lower world, and another with the gods above, made her, even with the ancients, the symbol of vegetation which shoots forth in spring, and the power of which withdraws into the earth at other seasons of the year. (Schol. ad Theocrit. iii. 48.) Hence Plutarch identifies her with spring, and Cicero De Nat. Deor. ii. 26) calls her the seed of the fruits of the field. (Comp. Lydus, De Mes. pp. 90, 284; Porphyr. De Ant. Nymph. p. 118. ed. Barnes.) In the mysteries of Eleusis, the return of Cora from the lower world was regarded as the symbol of immortality, and hence she was frequently represented on sarcophagi. In the mystical theories of the Orphics, and what are called the Platonists, Cora is described as the all-pervading goddess of nature, who both produces and destroys every thing (Orph. Hymn. 29. 16), and she is therefore mentioned along, or identified with, other mystic divinities, such as Isis, Rhea, Ge, Hestia, Pandora, Artemis, Hecate. (Tzetz. ad Lyc. 708, 1176; Schol. ad Apollon. Rlod. iii. 467; Schol. ad Theocrit. ii. 12 ; Serv. ad Aen. iv. 609.) This mystic Persephone is further said to have become by Zeus the mother of Dionysus, Iacchus, Zagreus or Sabazius. (Hesych. s. v. Zagreus; Schol. ad Eurip. Or. 952 ; Aristoph. Ran. 326; Diod. iv. 4; Arrian. Exped. Al. ii. 16; Lydus De Mens. p. 198; Cic. de Nat. Deor. iii. 23.) The surnames which are given to her by the poets, refer to her character as queen of the lower world and of the dead, or to her symbolic meaning which we have pointed out above. She was commonly worshipped along with Demeter, and with the same mysteries, as for example, with Demeter Cabeiria in Boeotia. (Paus. ix. 25. § 5.) Her worship further is mentioned at Thebes, which Zeus is said to have given to her as an acknowledgment for a favour she had bestowed on him (Schol. ad Eurip. Phoen. 687): in like manner Sicily was said to have been given to her at her wedding (Pind. Nem. i. 17; Diod. v.2; Schol. ad Theocrit. xv. 14), and two festivals were celebrated in her honour in the island, the one at the time of sowing, and the other at the time of harvest. (Diod. v. 4; Athen. iv. p. 647.) The Eleusinian mysteries belonged to Demeter and Cora in common, and to her alone were dedicated the mysteries celebrated at Athens in the month of Anthesterion. (Comp. Paus. i. 31. § 1, &c.) Temples of Persephone are mentioned at Corinth, Megara, Sparta, and at Locri in the south of Italy. (Paus. iii. 13. § 2; Liv. xxix. 8, 18; Appian, iii. 12.) In works of art Persephone is seen very frequently: she bears the grave and severe character of an infernal Juno, or she appears as a mystical divinity with a sceptre and a little box, but she was mostly represented in the act of being carried off by Pluto. (Paus. viii. 37. § 2.)

Source: Dictionary of Greek and Roman Biography and Mythology.

Persephone, Triptolemus and Demeter

PERSEPHONE WRATH : PIRITHOUS

Persephone, Sisyphus and Hades | Athenian black-figure neck amphora C6th B.C. | Staatliche Antikensammlungen, Munich Persephone, Sisyphus and Hades, Athenian black-figure neck amphora C6th B.C., Staatliche Antikensammlungen King Peirithoos (Pirithous) of the Lapithai (Lapiths) sought to kidnap the goddess Persephone from the underworld for his bride. He was, however, captured by the infernal gods and subjected to eternal torment.

Plato, Republic 391c-d (trans. Shorey) (Greek philosopher C4th B.C.) : "[From Plato's critique of the portrayal of gods by the poets :] Neither, then, must we believe this or suffer it to be said, that Theseus, the son of Poseidon, and Peirithous (Pirithous), the son of Zeus, attempted such dreadful rapes [i.e. Helene and Persephone], nor that any other child of a god and hero would have brought himself to accomplish the terrible and impious deeds that they now falsely relate of him."

Pseudo-Apollodorus, Bibliotheca E1. 23 - 24 (trans. Aldrich) (Greek mythographer C2nd A.D.) : "Theseus and Peirithoos (Pirithous) agreed with each other to marry daughters of Zeus, so Theseus with the other's help kidnapped twelve-year-old Helene (Helen) from Sparta, and went down to Haides' realm to court Persephone for Peirithoos . . . Theseus, arriving in Haides' realm with Peirithoos, was thoroughly deceived, for Haides on the pretense of hospitality had them sit first upon the throne of Lethe (Forgetfulness). Their bodies grew onto it, and were held down by the serpent's coils. Now Peirithoos remained fast there for all time, but Herakles led Theseus back up."

Pseudo-Apollodorus, Bibliotheca 2. 124 : "As he [Herakles] approached the gates of Haides' realm [in his quest to fetch Kerberos (Cerberus)], he came across Theseus along with Peirithoos (Pirithous), who had courted Persephone with matrimonial intentions and for this reason was held fast as was Theseus. When they saw Herakles they stretched forth their hands as if to rise up with the help of his strength. He did in fact pull Theseus up by the hand, but when he wanted to raise Peirithoos, the earth shook and he let go."

Diodorus Siculus, Library of History 4. 63. 4 (trans. Oldfather) (Greek historian C1st B.C.) : "Peirithoos (Pirithous) [after helping Theseus abduct Helene] now decided to seek the hand of Persephone in marriage, and when he asked Theseus to make the journey with him Theseus at first endeavoured to dissuade him and to turn him away from such a deed as being impious; but since Peirithoos firmly insisted upon it Theseus was bound by the oaths to join with him in the deed. 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."

Diodorus Siculus, Library of History 4 .26. 1 : "Herakles then, according to the myths which have come down to us, descended into the realm of Haides, and being welcomed like a brother by Persephone brought Theseus and Peirithous (Pirithous) back to the upper world after freeing them from their bonds. This he accomplished by the favour of Persephone."

Plutarch, Life of Theseus 31. 2 & 35. 1 (trans. Perrin) (Greek historian C1st to C2nd A.D.) : "[Plutarch as an historian rationalises the myth :] [Theseus] to return the service of Peirithoos (Pirithous), [who had helped him abduct Helene] journeyed with him to Epiros, in quest of the daughter of Aidoneus the king of the Molossians. This man called his wife Phersephone, his daughter Kora (Core), and his dog Kerberos (Cerberus), with which beast he ordered that all suitors of his daughter should fight, promising her to him that should overcome it. However, when he learned that Peirithoos and his friend were come not to woo, but to steal away his daughter, he seized them both. Peirithoos he put out of the way at once by means of the dog, but Theseus he kept in close confinement . . . Now while Herakles was the guest of Aidoneus the Molossian, the king incidentally spoke of the adventure of Theseus and Peirithoos, telling what they had come there to do, and what they had suffered when they were found out. Herakles was greatly distressed by the inglorious death of the one, and by the impending death of the other. As for Peirithoos, he thought it useless to complain, but he begged for the release of Theseus, and demanded that this favour be granted him. Aidoneus yielded to his prayers, Theseus was set free, and returned to Athens, where his friends were not yet altogether overwhelmed."

Aelian, Historical Miscellany 4. 5 (trans. Wilson) (Greek rhetorician C2nd to 3rd A.D.) : "Benefits were remembered, and thanks for them given, by Theseus to Herakles. Aïdoneus king of the Molossians put Theseus in chains when he came with Pirithous to kidnap the king's wife [i.e. Persephone]. Theseus did not want to marry the woman himself but did this as a favour to Pirithous. Herakles came to the country of the Molossians and rescued Theseus, in return for which the latter set up an altar to him."

Pseudo-Hyginus, Fabulae 79 (trans. Grant) (Roman mythographer C2nd A.D.) : "When Jove [Zeus] saw that they [Theseus and Peirithoos (Pirithous)] had such audacity [kidnapping Helene] as to expose themselves to danger, he bade them in a dream both go and ask Pluto [Haides] on Pirithous' part for Proserpina [Persephone] in marriage. When they had descended to the Land of the Dead through the peninsula Taenarus, and had informed Pluto why they had come, they were stretched out and tortured for a long time by the Furiae [Erinyes]. When Hercules came to lead out the three-headed dog, they begged his promise of protection. He obtained the favor from Pluto, and brought them out unharmed."

Seneca, Phaedra 93 ff (trans. Miller) (Roman tragedy C1st A.D.) : "Through the deep shades of the pool which none recrosses is he [Theseus] faring, this brave recruit of a madcap suitor [Peirithoos], that from the very throne of the infernal king [Haides] he may rob and bear away his wife [Persephone]. He hurries on, a partner in mad folly; him nor fear nor shame held back. And there in the depths of Acherontis [i.e. the underworld] he seeks adultery and an unlawful bed."

Statius, Thebaid 8. 53 ff (trans. Mozley) (Roman epic C1st A.D.) : "The rash ardour of Pirithous provoked me [Haides], and Theseus, sworn comrade of his daring friend [the pair attempted to abduct Persephone]."

Suidas s.v. Kore (trans. Suda On Line) (Byzantine Greek Lexicon C10th A.D.) : "[The Suda follows Plutarch's rationalisation of the myth :] Kore (Core) (Maiden) : A virgin. From koro (I sweep out), I cleanse . . . Haides who ruled the Molossians at the time of the judges of the Jews, had a daughter who was called Kore; for the Molossians called their good-looking women ‘maidens’. Peirithous (Pirithous) loved her and wished to carry her off by night. Knowing this her father tied her up by the watch dog he had, which because of its size he called Tri-Kerberos (Cerberus), and it dealt with Peirithous coming according to the arrangement; then he ravished the maiden coming out to his aid. About her they say ‘Plouton (Pluton) ravished her.’"

Suidas s.v. Lispoi : "When Theseus went down to the House of Haides to look for Pirithous and was placed by Persephone to sit on a rock with Pirithous, the part of his buttocks attached to it was left on it when Herakles came down for Kerberos (Cerberus) and, after asking the goddess for him, snatched him off the rock."

PERSEPHONE WRATH : MINTHE

Strabo, Geography 8. 3. 14 (trans. Jones) (Greek geographer C1st B.C. to C1st A.D.) : "Minthe, who, according to myth, became the concubine of Haides, was trampled under foot by Kore (Core) [Persephone], and was transformed into garden-mint, the plant which some call Hedyosmos."

Ovid, Metamorphoses 10. 728 (trans. Melville) (Roman epic C1st B.C. to C1st A.D.) : "Persephone of old was given grace to change a woman's [Minthe's] form to fragrant mint."

Oppian, Halieutica 3. 485 (trans. Mair) (Greek poet C3rd A.D.) : "Mint, men say, was once a maid beneath the earth, a Nymphe of Kokytos (Cocytus), and she lay in the bed of Aidoneus [Haides]; but when he raped the maid Persephone from the Aitnaian hill [Mount Etna in Sicily], then she complained loudly with overweening words and raved foolishly for jealousy, and Demeter in anger trampled upon her with her feet and destroyed her. For she had said that she was nobler of form and more excellent in beauty than dark-eyed Persephone and she boasted that Aidoneus would return to her and banish the other from his halls : such infatuation leapt upon her tongue. And from the earth spray the weak herb that bears her name."

PERSEPHONE FAVOUR : PSYCHE

The Rape of Persephone | Greek fresco from Macedonia Tomb C4th B.C. | Museum of the Royal Tombs of Aigai, Vergina The Rape of Persephone, Greek fresco from Macedonia Tomb C4th B.C., Museum of the Royal Tombs of Aigai Aphrodite sent Psykhe (Psyche) on a quest to the underworld to fetch the beauty-cream of Persephone, as one of her many harsh trials.

Apuleius, The Golden Ass 6. 16 ff (trans. Walsh) (Roman novel C2nd A.D.) : "[Aphrodite commands Psykhe (Psyche) to perform a labour :] ‘You will have to undertake one further task for me, my girl. Take this box’ (she handled it over) ‘and make straight for Hades, for the funereal dwelling of Orcus [Haides] himself. Give the box to Proserpina [Persephone], and say : "Venus [Aphrodite] asks you to send her a small supply of your beauty-preparation, enough for just one day, because she has been tending her sick son, and has used hers all up by rubbing it on him." Make your way back with it as early as you can, because I need it to doll myself up so as to attend the Deities' Theatre.’ . . . [A talking tower advises Psykhe on how to reach Persephone in the Underworld :] ‘He [Kerberos (Cerberus)] keeps constant guard before the very threshold and the dark hall of Proserpina [Persephone], protecting that deserted abode of Dis [Haides]. You must disarm him by offering him a cake as his spoils. Then you can easily pass him, and gain immediate access to Proserpina herself. She will welcome you in genial and kindly fashion, and she will try to induce you to sit on a cushioned seat beside her and enjoy a rich repast. But you must settle on the ground, ask for course bread, and eat it. Then you must tell her why you have come. When you have obtained what she gives you, you must make your way back, using the remaining cake to neutralize the dog's savagery. Then you must give the greedy mariner the one coin which you have held back, and once again across the river you must retrace your earlier steps and return to the harmony of heaven's stars. Of all these injunctions I urge you particularly to observe this: do not seek to open or to pry into the box that you will carry, nor be in any way inquisitive about the treasure of divine beauty hidden within it.’ . . . [She followed the tower's instructions and] fed the cake to the dog to quell his fearsome rage, and gained access to the house of Proserpina [Persephone]. Psyche declined the soft cushion and the rich food offered by her hostess; she perched on the ground at her feet, and was content with plain bread. She then reported her mission from Venus [Aphrodite]. The box was at once filled and closed out of her sight, and Psyche took it. She quietened the dog's barking by disarming it with the second cake, offered her remaining coin to the ferryman, and quite animatedly hastened out of Hades. But once she was back in the light of this world and had reverently hailed it, her mind was dominated by rash curiosity, in spite of her eagerness to see the end of her service. She said : ‘How stupid I am to be carrying this beauty-lotion fit for deities, and not take a single drop of it for myself, for with this at any rate I can be pleasing to my beautiful lover.’

The words were scarcely out of her mouth when she opened the box. But inside there was no beauty-lotion or anything other than the sleep of Hades, a truly Stygian sleep. As soon as the lid was removed and it was laid bare, it attacked her and pervaded all her limbs in a thick cloud. It laid hold of her, so that she fell prostrate on the path where she had stood. She lay there motionless, no more animate than a corpse at rest . . . [Eros found her and] carefully wiping the sleep from her, he restored it to its former lodging in the box."

The goddess Persephone returns from the underworld. She wears a crown and is depicted partially risen from the earth. Hermes, standing beside her, wears a petasos cap and chlamys cloak, and holds a herald's wand (kerykeion) in his hand. Hecate carries a pair of orches and gazes backwards over her shoulder at the goddess. Demeter, on the far right, holds a royal sceptre.

One bright sunny morning in Mount Olympus, Demeter said goodbye to her daughter Persephone. “I’ll be back for supper.” she said. As goddess of harvest, she took care of all the plants in the world. The weather was always fine and there were harvests all year long.

Demeter had hidden Persephone from gods so that no one would be able to marry her.

After her mother had gone, Persephone and her friends went to pick flowers. Trying to find the best daisies, Persephone wandered away from her friends and was soon on her own.

All of a sudden, Persephone heard a noise and looked up into the sky. She saw a chariot pulled by four black horses, driven by Hades, the god of the underworld. Hades had fallen in love with Persephone, but knew that Demeter would not allow him to marry her daughter.

Before Persephone could scream, Hades dragged her into his chariot and raced away. As they raced across the ground, a humungous cleft appeared on the ground. Hades drove straight down through it and the ground closed behind them. Hades and Persephone disappeared into the underworld.

When Demeter went home that evening, she called out to Persephone saying that she bought back some corn and that she was going to make some soup for dinner. When there was no reply, Demeter went around the house calling Persephone’s name. Then she realized that the house was empty. She decided to wait, thinking that Persephone was outside and has not yet returned. She waited until it was midnight, when she began to grow worried. For nine days and nine nights, Demeter searched and searched for her missing daughter, not even stopping to rest or eat.

Dressed in black instead of her usual bright and sunny dresses, Demeter when all over the country, searching for Persephone as a old woman.

Since she no longer took care of the crops, nothing grew anymore. The corn rotted in the fields no fruit ripened on the trees and the grass turn brown. The was nothing for cows, sheep and goats to eat and the people of the world were near to starving.

One day, Zeus called a meeting for all the gods and goddesses. “This is serious.” Zeus said in a thundering voice. “If we don’t persuade Demeter to look after the crops of the world, people will die.

A goddess, who has heard that Hades had captured Persephone, said: “Hades must let Persephone leave the underworld, only then will Demeter save the earth.

Zeus called Hermes, messenger of the gods, to go to the underworld and ask Hades to let Persephone leave the underworld. Hermes flew off at once. Only gods and goddesses could go into the underworld, the home of the dead people and come out again.

“I will never let Persephone go.” growled Hades. “I love her and want to marry her.” “Please be reasonable Hades.” Hermes begged. “You know that Persephone dosen’t love you.”

“Fine.” roared Hades angrily. “I will let her go if she did not eat anything here. You know the rules. If she did then she must stay here forever.” “That’s easy, lets just ask her.” said Hermes.

“I did not eat anything!” Persephone cried. “I haven’t even touched a single crumb of food!”

A misty ghost of a gardener was listening. “Oh yes you did” he said. “I saw you pick a pomegranate and eat it.”

“No,” cried Persephone. “I didn’t eat the whole thing, I was just so thirsty I just swallowed four seeds.” “That’s enough!” roared Hades.

“Please Hades,” begged Hermes. “Let her go, a few seeds isn’t that much.” “Fine then!” shouted Hades. “Persephone may be with Demeter for half of the year while she stays with me in the underworld.”

Hermes held Persephone’s hand and took her away from the underworld and back to Demeter. Demeter was so happy, that she turned back into herself and wore bright and sunny clothes again. She also made sure that everything in the world grew again. “Oh my darling daughter.” she had said when Persephone had arrived. “You have come back to me” “Yes, but I may only stay with you for half a year.” Persephone sobbed. “I’ll have to spend the rest in the underworld.” Demeter was sad but knew that she had to accept this.

All through the summer Demeter was happy and busy, but when Persephone had to go back to the underworld she was sad and it became autumn. Then the weather would turn cold and it will be winter. But when Persephone returned Demeter was happy and it would be spring again.