But besides
respecting
other localities see Conon, Narr.
William Smith - 1844 - Dictionary of Greek and Roman Antiquities - c
58.
)
Aládoyou (iv. p. 162, e. ). But that the favourite
PERPE'TUUS, P. TITIUS, consul A. D. 237 pupil of Zeno, and the trusted friend of Antigonus
with L. Ovinius Rusticus Cornelianus.
for many years, could have written such a work as
PERSAEUS (Tlepoaños), surnamed Cittieus he describes, seems incredible. He very probably
(KiTTieÚS), from his native town Cittium, in the did write a book bearing the title 'Trouvjuara
south of Crete, was a favourite disciple of Zeno, Evurótika (as stated by Laërtius), on the model
the stoic, who was also of Cittium. Suidas (s. o. ) of the Suurbolov of Plato ; hence the lep ráuou
states that he was also named Dorotheüs, and that and llepi 'Epórwv, mentioned by Laërtius as sepa-
his father's name was Demetrius. Diogenes La- rate treatises of Persaeus. But, being the friend
ërtius mentions that it was doubtful whether he of Antigonus, he was deemed to be an enemy to
was merely an intimate friend of Zeno's, or Greek freedom; hence the inveterate enmity of Me
whether, after having been the slave of Antigonus nedemus (Diog. Laërt. ii. 143), and hence spurious
Gonatas, and tutor to his son Alcyoneus, and then productions of a contemptible character were pro-
presented by that monarch to Zeno as a copyist, he bably assigned to him. Lipsius, however (Manu-
had been freed by the philosopher. The opinion duct. ad Stoic. Philosoph. xii. 1), seems to be of an
that he had been Zeno's slave prevails extensively opinion quite the reverse. Suidas and Eudocia
in later writers, as in A. Gellius (ii. 18). But the (p. 362) state that he wrote a history, which may
notion is contradicted by the general current of his refer to his political writings. He also wrote,
life, and seems to have originated in a remark of according te Laërtius, against the laws of Plato.
Bion Borysthenites. Bion having seen a bronze Of his philosophical opinions, we know hardly
statue of Persaeus, bearing the inscription, leporaior anything. It is reasonable to conjecture that he ad-
Zuvwvos Kitiba, remarked that this was a mistake, hered closely to the tenets of Zeno. Accordingly,
for Περσαίον Ζήνωνος οικιτιέα. (Αthen. iv. p. we find him, on one occasion, convicting Ariston
162, d. ) But from the sal nigrum which charac- of inconsistency in not adhering in practice to his
terises Bion's sayings, this seems nothing more dogma, that the wise man was opinionless (adó{ag.
than a sneer at the servility which he thus insinu- Tos). We find him, however, if we can trust
ated that Persaeus, with whom he had come into Laërtius, agreeing with Ariston in his doctrine of
rivalry at the court of Antigonus, manifested in his indifference (aðrapopía), and himself convicted of
demeanour to Zeno. Indeed, if Persaeus had actually inconsistency by Antigonus – -- an incident which
been Zeno's slave, the sarcasm would have been has been ingeniously expanded by Themistius,
pointless. We learn from Diogenes Laërtius, that (Orat. xxxii. p. 358. ) Cicero (de Nat. Deor. i.
Zeno lived in the same house with Persaeus, and 15, where the old reading was Perseus) censures
he narrates an incident, which certainly supports an opinion of his that divinity was ascribed not
the insinuation of Bion. The same story is told only to men who had improved the arts of life, but
by Athenaeus (xüi. p. 607, a. b. ), on the authority even to those material substances which are of
of Antigonus the Carystian, somewhat differently, use to mankind. Meursius (de Cypro, ii. p. 167)
and not so much to Zeno's credit. Persaeus was in thinks that this is taken from a work of his
the prime of life in the 130th Olympiad, B. C. 260. entitled 'Hewal Exonal mentioned by Laërtius.
Antigonus Gonatas had sent for Zeno, between Minucius Felix (Octav. p. 22, ed. Lugd. Bat. 1652),
B. c. 277 and 271 (Clinton, F. H. vol. ii. p. 368, alludes also to this opinion, but he seems to bave
note i), when the philosopher was in his eighty- derived his knowledge from Cicero, as the illus-
first year. Zeno excused himself, but sent Per- trations are Roman, and not Greek, as we might
saeus and Philonides, with whom went also have expected. Dio Chrysostom (Orat. liii. ) states
the poet Aratus, who had received instructions that following the example of Zeno, Persaeus, while
from Persaeus at Athens. Persaeus seems to commenting on Homer, did not discuss his general
have been in high favour with Antigonus, and merits, but attempted to prove that he had written
to have guided the monarch in his choice of | κατά δοξάν, and not κατά αληθείαν. (Comp.
literary associates, as we learn from a sneer of Diog. Laërt. vii. , with Lipsius, Meursius, II. d. , and
Bion's, recorded by Laërtius. At last, unhappily Fabric. Bibl. Gracc. vol. iii. p. 570. ) (W. M. G. )
## p. 204 (#220) ############################################
204
PERSEPHONE.
PERSEPHONE.
PERSE (répon), a daughter of Oceanus, and became doomed to the lower world, and an agree-
wife of Helios, by whom she became the mother ment was made that Persephone should spend one
of Aeetes and Circe. (Hom. Od. x. 139; Hes. third (Inter writers say one kalf) of every year in
Theoy. 356, 956. ) She is further called the mo- Hades with Pluto, and the remaining two thirds
ther of Pasiphae (Apollod. i. 9. § 1, ii. 1. & 2 ; with the gods above. (Apollod. i. 5. • 1, &c. ; 0v.
Hygin. Praef. ), Perses (A pollod. i. 9, in fin. ), and Met. v. 565; comp. DEMETER. ) The place where
Aloeus (Tzetz. ad Lyc. 174). Homer and Apol. Persephone was said to have been carried off, is
lonius Rhodius (iv. 591) call her Perse, while different in the various local traditions. The Sici-
others call her Perseis (comp. Tzetz. ad Lyc. 798) linns, among whom her worship was probably in-
or Persen. (Virg. Cir. 66. )
(L. S. ) troduced by the Corinthian and Megarian colonists,
PERSEIDES or PERSEIUS (Tiepoeions, believed that Pluto found her in the meadows near
Tleponiáðns, Nepoeios, or Deponios), a patronymic Enna, and that the well Cyane arose on the spot
of Perseus, used to designate his descendants. where he descended with her into the lower world.
(Hom. Il. xix. 123; Thucyd. i. 9. ) But it is also (Diod. v. 3, &c. ; comp. Lydus, De Mens p.
used to designate the descendants of Perse, viz. 286; Ov. Fast. iv. 422. ) The Cretans thought
Aeetes and Hecate. (Val. Flacc. v. 582, vi. that their own island had been the scene of the
495 )
(L. S. ) rape (Schol. ad lles. Theng. 913), and the Eleu-
PERSE'PHONE (Tlepoepówn), in Latin Pro sinians mentioned the Nysaean plain in Boeotia,
scrpina, the daughter of Zeus and Demeter. (Hom. and said that Persephone had descended with
11. xiv. 326, Od. xi. 216; Iles. Theng. 912, &c. ; Pluto into the lower world at the entrance of the
Apollod. i. 5. $ 1. ) Her name is commonly derived western Oceanus. Later accounts place the rape
from dépeiv pórov, “ to bring ” or “ cause death," in Attica, near Athens (Schol. ad Sopih. Oed. Col.
and the form Persephone occurs first in Hesiod 1590) or at Erineos near Eleusis (Paus i. 38.
(Theng. 913; comp. Hom. Hymn. in Cer. 56), the $ 5), or in the neighbourhood of Lerna (ii. 36. $7;
Ilomeric form being Persephoneia.
But besides respecting other localities see Conon, Narr. 15;
these forms of the name, we also find Persephassa, Orph. Argon. 1192; Spanheim, ad Callim. Hymn.
Phersephassa, Persephatta, Phersephatta, Pherre- in Cer. 9).
phassa, Pherephatta, and Phersephoneia, for which The story according to which Persephone spent
various etymologies have been proposed. The Latin one part of the year in the lower world, and another
Proserpina, which is probably only a corruption of with the gods above, made her, even with the an-
the Greek, was erroneously derived by the Romans cients, the symbol of vegetation which shoots forth
from proserpere, “ to shoot forth. ” (Cic. de Nat. in spring, and the power of which withdraws into
Deor. ii. 26. ) Being the infernal goddess of death, she the earth at other seasons of the year. (Schol. ad
is also called a daughter of Zeus and Styx ( Apollod. Theocrit. iii. 48. ) Hence Plutarch identifies her
i. 3. § 1); in Arcadia she was worshipped under with spring, and Cicero (De Nat. Deor. ii. 26 ) calls
the name of Despoena, and was called a daughter of her the seed of the fruits of the field. (Comp.
Poseidon, Hippius, and Demeter, and said to have Lydus , De Mens. pp. 90, 284; Porphyr. De Ant.
been brought up by the Titan Anytus. (Paus. viii. Numph. p. 118, ed. Barnes. ) In the mysteries of
37. $$ 3, 6, 25. 8 5. ) Homer describes her as the Eleusis, the return of Cora from the lower world
wife of Hades, and the formidable, venerable, and was regarded as the symbol of immortality, and
majestic queen of the Shades, who exercises her hence she was frequently represented on sarco-
power, and carries into effect the curses of men phagi. In the mystical theories of the Orpbics,
upon the souls of the dead, along with her hus- and what are called the Platonists, Cora is de
band. (Hom. Od. x. 494, xi. 226, 385, 634, II. ix. scribed as the all-pervading goddess of nature, who
457, 569 ; comp. Apollod. i. 9. § 15. ) Hence she both produces and destroys every thing (Orph.
is called by later writers Juno Inferna, Averna, Hymn. 29. 16), and she is therefore mentioned
and Stygia (Virg. Aen. vi. 138 ; 0v. Met. xiv. along, or identified with, other mystic divinities,
114), and the Erinnyes are said to have been such as Isis, Rhea, Ge, Hestia, Pandora, Artemis,
daughters of her by Pluto. (Orph. Hymn. 29. 6, Hecate. (Tzetz, ad Lyc. 708, 1176 ; Schol. ad
70. 3. ) Groves sacred to her are said by Homer Apollon. Rhod. iii. 467; Schol. ad Theocrit. ii. 12;
to be in the western extremity of the earth, on the Serv. ad Aen. iv. 609. ) This mystic Persephone
frontiers of the lower world, which is itself called is further said to have become by Zeus the mother
the house of Persephone. (Od. x. 491, 509. ) of Dionysus, Iacchus, Zagreus or Sa bazius. (He
The story of her being carried off by Pluto, against sych. s. v. Zaypeús ; Schol. ad Eurip. Or. 952;
her will, is not mentioned by Homer, who simply Aristoph. Ran. 3:26; Diod. iv. 4 ; Arrian. Exped.
describes her as his wife and queen ; and her abduc- AL ii. 16; Lydus De Mens. p. 198; Cic. de Nat.
tion is first mentioned by Hesiod ( Theog. 914). Zeus, Deor. iii
. 23. ) The surnames which are given to
it is said, advised Pluto, who was in love with the her by the poets, refer to her character as queen of
beautiful Persephone, to carry her off, as her mother, the lower world and of the dead, or to her sym-
Demeter, was not likely to allow her daughter to go bolic meaning which we have pointed out above.
down to Hades. (Comp. Hygin. Fab. 146. ) Pluto She was commonly worshipped along with Deme-
accordingly carried her off while she was gathering ter, and with the same mysteries, as for example,
flowers with Artemis and Athena. (Comp. Diod. with Demeter Cabeiria in Boeotia. (Paus. ix. 25.
v. 3. ) Demeter, when she found her daughter $5. ) Her worship further is mentioned at Thebes,
had disappeared, searched for her all over the earth which Zeus is said to have given to her as an ac-
with torches, until at length she discovered the knowledgment for a favour she had bestowed on
place of her abode. Her anger at the abduction him (Schol. ad Eurip. Phoen. 687): in like manner
obliged Zeus to request Pluto to send Persephone Sicily was said to have been given to her at her wed-
(or Cora, i. e. the maiden or daughter) back. Pluto ding (Pind. Nem. i. 17; Diod. v. 2; Schol. ad Theo-
indeed complied with the request, but first gave crit. xv. 14), and two festivals were celebrated in
her a kernel of a pomegranate to eat, whereby she her honour in the island, the one at the time of
## p. 205 (#221) ############################################
PERSEUS.
205
PERSEUS.
sowing, and the other at the time of harvest. 345). But, according to the common story, Polye
(Diod. v. 4; Athen. iv. p. 647. ) The Eleusinian dectes, king of Seriphos, made Danaë his slave,
mysteries belonged to Demeter and Cora in common, and courted her favour, but in vain ; and in order
and to her alone were dedicated the mysteries ce- to obunin the undisturbed possession of her, he sent
lebrated at Athens in the month of Anthesterion. off Perseus, who had in the meantime grown up to
(Comp. Paus. i. 31. § 1, &c. ) Temples of Per- manhood, to the Gorgons, to fetch the head of
sephone are mentioned at Corinth, Megara, Sparta Medusa, which he said he would give to Hippo-
and at Locri in the south of Italy. (Paus. iii. 13. dameia as a wedding present (Tzetz. ad Lyc. 838).
& 2; Liv. xxix. 8, 18; Appian, iii. 12. ) In works Another account again states that Polydectes mar-
of art Persephone is seen very frequently: she ried Danaë, and caused Perseus to be brought up
bears the grave and severe character of an infernal in the temple of Athena. When Acrisius learnt
Juno, or she appears as a mystical divinity with a this, he went to Polydectes, who, however, inter-
sceptre and a liitle box, but she was mostly repre- fcred on behalf of the boy, and the latter promised
sented in the act of being carried off by Pluto. not to kill his grandfather. Acrisius, however,
(Paus. viii. 37. § 2; comp. Hirt. Mythol. Bilderb. was detained in Scriphos by storms, and during
i. p. 72, &c. ; Welcker, Zeitschrift für die alte Kunst, that time Polydectes died. During the funeral
p. 20, &c. )
games the wind carried a disk thrown by Perseus
Another mythical personage of the name of Per- against the head of Acrisius, and killed him, where.
Bephone, is called a daughter of Minyas, and the upon Perseus proceeded to Argos and took posses-
mother of Chloris by Amphion. (Schol. ad Ilom. sion of the kingdom of his grandfather (Ilygin.
Od. xi. 281. )
(L. S. ) Fab. 63). But to return to the common tradition.
PERSES' (niépons). 1. A son of the Titan Athena, with whom Medusa had ventured to con-
Crius and Eurybia, and husband of Asteria, by tend for the prize of beauty, first showed to
whom he became the father of Hecate. (Hes.
Aládoyou (iv. p. 162, e. ). But that the favourite
PERPE'TUUS, P. TITIUS, consul A. D. 237 pupil of Zeno, and the trusted friend of Antigonus
with L. Ovinius Rusticus Cornelianus.
for many years, could have written such a work as
PERSAEUS (Tlepoaños), surnamed Cittieus he describes, seems incredible. He very probably
(KiTTieÚS), from his native town Cittium, in the did write a book bearing the title 'Trouvjuara
south of Crete, was a favourite disciple of Zeno, Evurótika (as stated by Laërtius), on the model
the stoic, who was also of Cittium. Suidas (s. o. ) of the Suurbolov of Plato ; hence the lep ráuou
states that he was also named Dorotheüs, and that and llepi 'Epórwv, mentioned by Laërtius as sepa-
his father's name was Demetrius. Diogenes La- rate treatises of Persaeus. But, being the friend
ërtius mentions that it was doubtful whether he of Antigonus, he was deemed to be an enemy to
was merely an intimate friend of Zeno's, or Greek freedom; hence the inveterate enmity of Me
whether, after having been the slave of Antigonus nedemus (Diog. Laërt. ii. 143), and hence spurious
Gonatas, and tutor to his son Alcyoneus, and then productions of a contemptible character were pro-
presented by that monarch to Zeno as a copyist, he bably assigned to him. Lipsius, however (Manu-
had been freed by the philosopher. The opinion duct. ad Stoic. Philosoph. xii. 1), seems to be of an
that he had been Zeno's slave prevails extensively opinion quite the reverse. Suidas and Eudocia
in later writers, as in A. Gellius (ii. 18). But the (p. 362) state that he wrote a history, which may
notion is contradicted by the general current of his refer to his political writings. He also wrote,
life, and seems to have originated in a remark of according te Laërtius, against the laws of Plato.
Bion Borysthenites. Bion having seen a bronze Of his philosophical opinions, we know hardly
statue of Persaeus, bearing the inscription, leporaior anything. It is reasonable to conjecture that he ad-
Zuvwvos Kitiba, remarked that this was a mistake, hered closely to the tenets of Zeno. Accordingly,
for Περσαίον Ζήνωνος οικιτιέα. (Αthen. iv. p. we find him, on one occasion, convicting Ariston
162, d. ) But from the sal nigrum which charac- of inconsistency in not adhering in practice to his
terises Bion's sayings, this seems nothing more dogma, that the wise man was opinionless (adó{ag.
than a sneer at the servility which he thus insinu- Tos). We find him, however, if we can trust
ated that Persaeus, with whom he had come into Laërtius, agreeing with Ariston in his doctrine of
rivalry at the court of Antigonus, manifested in his indifference (aðrapopía), and himself convicted of
demeanour to Zeno. Indeed, if Persaeus had actually inconsistency by Antigonus – -- an incident which
been Zeno's slave, the sarcasm would have been has been ingeniously expanded by Themistius,
pointless. We learn from Diogenes Laërtius, that (Orat. xxxii. p. 358. ) Cicero (de Nat. Deor. i.
Zeno lived in the same house with Persaeus, and 15, where the old reading was Perseus) censures
he narrates an incident, which certainly supports an opinion of his that divinity was ascribed not
the insinuation of Bion. The same story is told only to men who had improved the arts of life, but
by Athenaeus (xüi. p. 607, a. b. ), on the authority even to those material substances which are of
of Antigonus the Carystian, somewhat differently, use to mankind. Meursius (de Cypro, ii. p. 167)
and not so much to Zeno's credit. Persaeus was in thinks that this is taken from a work of his
the prime of life in the 130th Olympiad, B. C. 260. entitled 'Hewal Exonal mentioned by Laërtius.
Antigonus Gonatas had sent for Zeno, between Minucius Felix (Octav. p. 22, ed. Lugd. Bat. 1652),
B. c. 277 and 271 (Clinton, F. H. vol. ii. p. 368, alludes also to this opinion, but he seems to bave
note i), when the philosopher was in his eighty- derived his knowledge from Cicero, as the illus-
first year. Zeno excused himself, but sent Per- trations are Roman, and not Greek, as we might
saeus and Philonides, with whom went also have expected. Dio Chrysostom (Orat. liii. ) states
the poet Aratus, who had received instructions that following the example of Zeno, Persaeus, while
from Persaeus at Athens. Persaeus seems to commenting on Homer, did not discuss his general
have been in high favour with Antigonus, and merits, but attempted to prove that he had written
to have guided the monarch in his choice of | κατά δοξάν, and not κατά αληθείαν. (Comp.
literary associates, as we learn from a sneer of Diog. Laërt. vii. , with Lipsius, Meursius, II. d. , and
Bion's, recorded by Laërtius. At last, unhappily Fabric. Bibl. Gracc. vol. iii. p. 570. ) (W. M. G. )
## p. 204 (#220) ############################################
204
PERSEPHONE.
PERSEPHONE.
PERSE (répon), a daughter of Oceanus, and became doomed to the lower world, and an agree-
wife of Helios, by whom she became the mother ment was made that Persephone should spend one
of Aeetes and Circe. (Hom. Od. x. 139; Hes. third (Inter writers say one kalf) of every year in
Theoy. 356, 956. ) She is further called the mo- Hades with Pluto, and the remaining two thirds
ther of Pasiphae (Apollod. i. 9. § 1, ii. 1. & 2 ; with the gods above. (Apollod. i. 5. • 1, &c. ; 0v.
Hygin. Praef. ), Perses (A pollod. i. 9, in fin. ), and Met. v. 565; comp. DEMETER. ) The place where
Aloeus (Tzetz. ad Lyc. 174). Homer and Apol. Persephone was said to have been carried off, is
lonius Rhodius (iv. 591) call her Perse, while different in the various local traditions. The Sici-
others call her Perseis (comp. Tzetz. ad Lyc. 798) linns, among whom her worship was probably in-
or Persen. (Virg. Cir. 66. )
(L. S. ) troduced by the Corinthian and Megarian colonists,
PERSEIDES or PERSEIUS (Tiepoeions, believed that Pluto found her in the meadows near
Tleponiáðns, Nepoeios, or Deponios), a patronymic Enna, and that the well Cyane arose on the spot
of Perseus, used to designate his descendants. where he descended with her into the lower world.
(Hom. Il. xix. 123; Thucyd. i. 9. ) But it is also (Diod. v. 3, &c. ; comp. Lydus, De Mens p.
used to designate the descendants of Perse, viz. 286; Ov. Fast. iv. 422. ) The Cretans thought
Aeetes and Hecate. (Val. Flacc. v. 582, vi. that their own island had been the scene of the
495 )
(L. S. ) rape (Schol. ad lles. Theng. 913), and the Eleu-
PERSE'PHONE (Tlepoepówn), in Latin Pro sinians mentioned the Nysaean plain in Boeotia,
scrpina, the daughter of Zeus and Demeter. (Hom. and said that Persephone had descended with
11. xiv. 326, Od. xi. 216; Iles. Theng. 912, &c. ; Pluto into the lower world at the entrance of the
Apollod. i. 5. $ 1. ) Her name is commonly derived western Oceanus. Later accounts place the rape
from dépeiv pórov, “ to bring ” or “ cause death," in Attica, near Athens (Schol. ad Sopih. Oed. Col.
and the form Persephone occurs first in Hesiod 1590) or at Erineos near Eleusis (Paus i. 38.
(Theng. 913; comp. Hom. Hymn. in Cer. 56), the $ 5), or in the neighbourhood of Lerna (ii. 36. $7;
Ilomeric form being Persephoneia.
But besides respecting other localities see Conon, Narr. 15;
these forms of the name, we also find Persephassa, Orph. Argon. 1192; Spanheim, ad Callim. Hymn.
Phersephassa, Persephatta, Phersephatta, Pherre- in Cer. 9).
phassa, Pherephatta, and Phersephoneia, for which The story according to which Persephone spent
various etymologies have been proposed. The Latin one part of the year in the lower world, and another
Proserpina, which is probably only a corruption of with the gods above, made her, even with the an-
the Greek, was erroneously derived by the Romans cients, the symbol of vegetation which shoots forth
from proserpere, “ to shoot forth. ” (Cic. de Nat. in spring, and the power of which withdraws into
Deor. ii. 26. ) Being the infernal goddess of death, she the earth at other seasons of the year. (Schol. ad
is also called a daughter of Zeus and Styx ( Apollod. Theocrit. iii. 48. ) Hence Plutarch identifies her
i. 3. § 1); in Arcadia she was worshipped under with spring, and Cicero (De Nat. Deor. ii. 26 ) calls
the name of Despoena, and was called a daughter of her the seed of the fruits of the field. (Comp.
Poseidon, Hippius, and Demeter, and said to have Lydus , De Mens. pp. 90, 284; Porphyr. De Ant.
been brought up by the Titan Anytus. (Paus. viii. Numph. p. 118, ed. Barnes. ) In the mysteries of
37. $$ 3, 6, 25. 8 5. ) Homer describes her as the Eleusis, the return of Cora from the lower world
wife of Hades, and the formidable, venerable, and was regarded as the symbol of immortality, and
majestic queen of the Shades, who exercises her hence she was frequently represented on sarco-
power, and carries into effect the curses of men phagi. In the mystical theories of the Orpbics,
upon the souls of the dead, along with her hus- and what are called the Platonists, Cora is de
band. (Hom. Od. x. 494, xi. 226, 385, 634, II. ix. scribed as the all-pervading goddess of nature, who
457, 569 ; comp. Apollod. i. 9. § 15. ) Hence she both produces and destroys every thing (Orph.
is called by later writers Juno Inferna, Averna, Hymn. 29. 16), and she is therefore mentioned
and Stygia (Virg. Aen. vi. 138 ; 0v. Met. xiv. along, or identified with, other mystic divinities,
114), and the Erinnyes are said to have been such as Isis, Rhea, Ge, Hestia, Pandora, Artemis,
daughters of her by Pluto. (Orph. Hymn. 29. 6, Hecate. (Tzetz, ad Lyc. 708, 1176 ; Schol. ad
70. 3. ) Groves sacred to her are said by Homer Apollon. Rhod. iii. 467; Schol. ad Theocrit. ii. 12;
to be in the western extremity of the earth, on the Serv. ad Aen. iv. 609. ) This mystic Persephone
frontiers of the lower world, which is itself called is further said to have become by Zeus the mother
the house of Persephone. (Od. x. 491, 509. ) of Dionysus, Iacchus, Zagreus or Sa bazius. (He
The story of her being carried off by Pluto, against sych. s. v. Zaypeús ; Schol. ad Eurip. Or. 952;
her will, is not mentioned by Homer, who simply Aristoph. Ran. 3:26; Diod. iv. 4 ; Arrian. Exped.
describes her as his wife and queen ; and her abduc- AL ii. 16; Lydus De Mens. p. 198; Cic. de Nat.
tion is first mentioned by Hesiod ( Theog. 914). Zeus, Deor. iii
. 23. ) The surnames which are given to
it is said, advised Pluto, who was in love with the her by the poets, refer to her character as queen of
beautiful Persephone, to carry her off, as her mother, the lower world and of the dead, or to her sym-
Demeter, was not likely to allow her daughter to go bolic meaning which we have pointed out above.
down to Hades. (Comp. Hygin. Fab. 146. ) Pluto She was commonly worshipped along with Deme-
accordingly carried her off while she was gathering ter, and with the same mysteries, as for example,
flowers with Artemis and Athena. (Comp. Diod. with Demeter Cabeiria in Boeotia. (Paus. ix. 25.
v. 3. ) Demeter, when she found her daughter $5. ) Her worship further is mentioned at Thebes,
had disappeared, searched for her all over the earth which Zeus is said to have given to her as an ac-
with torches, until at length she discovered the knowledgment for a favour she had bestowed on
place of her abode. Her anger at the abduction him (Schol. ad Eurip. Phoen. 687): in like manner
obliged Zeus to request Pluto to send Persephone Sicily was said to have been given to her at her wed-
(or Cora, i. e. the maiden or daughter) back. Pluto ding (Pind. Nem. i. 17; Diod. v. 2; Schol. ad Theo-
indeed complied with the request, but first gave crit. xv. 14), and two festivals were celebrated in
her a kernel of a pomegranate to eat, whereby she her honour in the island, the one at the time of
## p. 205 (#221) ############################################
PERSEUS.
205
PERSEUS.
sowing, and the other at the time of harvest. 345). But, according to the common story, Polye
(Diod. v. 4; Athen. iv. p. 647. ) The Eleusinian dectes, king of Seriphos, made Danaë his slave,
mysteries belonged to Demeter and Cora in common, and courted her favour, but in vain ; and in order
and to her alone were dedicated the mysteries ce- to obunin the undisturbed possession of her, he sent
lebrated at Athens in the month of Anthesterion. off Perseus, who had in the meantime grown up to
(Comp. Paus. i. 31. § 1, &c. ) Temples of Per- manhood, to the Gorgons, to fetch the head of
sephone are mentioned at Corinth, Megara, Sparta Medusa, which he said he would give to Hippo-
and at Locri in the south of Italy. (Paus. iii. 13. dameia as a wedding present (Tzetz. ad Lyc. 838).
& 2; Liv. xxix. 8, 18; Appian, iii. 12. ) In works Another account again states that Polydectes mar-
of art Persephone is seen very frequently: she ried Danaë, and caused Perseus to be brought up
bears the grave and severe character of an infernal in the temple of Athena. When Acrisius learnt
Juno, or she appears as a mystical divinity with a this, he went to Polydectes, who, however, inter-
sceptre and a liitle box, but she was mostly repre- fcred on behalf of the boy, and the latter promised
sented in the act of being carried off by Pluto. not to kill his grandfather. Acrisius, however,
(Paus. viii. 37. § 2; comp. Hirt. Mythol. Bilderb. was detained in Scriphos by storms, and during
i. p. 72, &c. ; Welcker, Zeitschrift für die alte Kunst, that time Polydectes died. During the funeral
p. 20, &c. )
games the wind carried a disk thrown by Perseus
Another mythical personage of the name of Per- against the head of Acrisius, and killed him, where.
Bephone, is called a daughter of Minyas, and the upon Perseus proceeded to Argos and took posses-
mother of Chloris by Amphion. (Schol. ad Ilom. sion of the kingdom of his grandfather (Ilygin.
Od. xi. 281. )
(L. S. ) Fab. 63). But to return to the common tradition.
PERSES' (niépons). 1. A son of the Titan Athena, with whom Medusa had ventured to con-
Crius and Eurybia, and husband of Asteria, by tend for the prize of beauty, first showed to
whom he became the father of Hecate. (Hes.
