Aidoneus (English Wikipedia)

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.
Gayley, p. 47.
Gayley, p. 104.
Gayley, pp. 165–166.
Brown, Robert (1844). "The Religion of Zoroaster Considered In Connection With Archaic Monotheism". Archive.org. Retrieved 3 September 2017.

books.google.com

Bane, Theresa (29 May 2020). Encyclopedia of Mythological Objects. McFarland Myth and Legend Encyclopedias. McFarland. p. 30. ISBN 9781476639208. Retrieved 24 August 2023. Hades's pitchfork[:] The bident (a two-pronged spear) was the traditional weapon of Hades (Roman god Dis/Pluto), the god of the Underworld, in classical Greek mythology; his black bident had the ability to create earthquakes [...].
Palmer, Abram Smythe (1882). "Hades". Folk-etymology: A Dictionary of Verbal Corruptions Or Words Perverted in Form Or Meaning, by False Derivation Or Mistaken Analogy. London: G. Bell and Sons. p. 480. Retrieved 24 August 2023. Another form of the same word may be Aita, Hades, the Pluto or King of the Shades in the Etruscan mythology, whose majestic figure, with his name attached, has been discovered in the wall paintings of the Grotto dell' Orco at Corneto [...].
West, M. L., Indo-European Poetry and Myth, OUP, 2007, p. 394.
Grant, Michael; Hazel, John (2002). Who's who in Classical Mythology. Psychology Press. p. 412. ISBN 9780415260411. Retrieved 14 June 2024.
Grant and Hazel, p. 236.
Rayor, pp 19–20
Grant and Hazel, p. 235.
Scholia on Homer's Iliad 6.153
Morford, Mark P. O.; Lenardon, Robert J. (1999). Classical Mythology. Oxford University Press, pg 491
Patriarch Photius, Lexicon μίνθα
Scholia ad Nicandri Alexipharmaca 375
Orphic Hymns 29 to Persephone 11
Orphic Hymns 70 to the Furies 4-5
See, Sally (2014). The Greek Myths. S&T. p. 21. Retrieved 18 January 2017.
Heraclitus, encountering the festival of the Phallophoria, in which phalli were paraded about, remarked in a surviving fragment: "If they did not order the procession in honor of the god and address the phallus song to him, this would be the most shameless behavior. But Hades is the same as Dionysos, for whom they rave and act like bacchantes", Kerényi 1976, pp. 239–240.
Kerényi 1967, p. 40.
Kerényi 1976, p. 240.
Kerényi 1976, pp. 83, 199.
Hansen and Hansen, p. 183.
Tripp, p. 257; Grant and Hazel, p. 235
Downing, Christine (June 2006). Gleanings: Essays 1982-2006. iUniverse. ISBN 978-0-595-40036-2.

calameo.com

pt.calameo.com

Lucian, Dialogues of the Dead Protesilaus, Pluto and Persephone

doi.org

Versnel, Henk (2011). Coping With the Gods: Wayward Readings in Greek Theology. Brill. doi:10.1163/ej.9789004204904.i-594. ISBN 978-90-04-20490-4. S2CID 220830615.

galegroup.com

go.galegroup.com

"Gale Virtual Reference". Archived from the original on 21 May 2011. Retrieved 18 November 2015.

greekmyths-greekmythology.com

"Hades the Greek God of the Underworld, Hades the unseen". www.greekmyths-greekmythology.com. 10 June 2010. Retrieved 18 November 2015.

my-favourite-planet.de

"Image Dionysus". my-favourite-planet.de. Retrieved 9 April 2023.
"Image Dionysus". my-favourite-planet.de. Retrieved 9 April 2023.

mythsdreamssymbols.com

"Snake Symbolism". The Psychology of Dreams. 1998. Retrieved 5 September 2017.

packhum.org

epigraphy.packhum.org

"CIRB 130 - PHI Greek Inscriptions". epigraphy.packhum.org.

perseus.org

data.perseus.org

Reckoning by this reverse order is preferred by Poseidon in his speech at Homer, Iliad 15.187.
Ovid, Metamorphoses 10.728–730.
Apollodorus, 1.1.2.
According to Homer, Iliad 1.570–579, 14.338, Odyssey 8.312, Hephaestus was apparently the son of Hera and Zeus, see Gantz, p. 74.
According to Homer, Aphrodite was the daughter of Zeus (Iliad 3.374, 20.105; Odyssey 8.308, 320) and Dione (Iliad 5.370–71), see Gantz, pp. 99–100.

poetryintranslation.com

Ovid, Metamorphoses 10.1-85; Apolldorus, 1.3.2; Hyginus, De Astronomica 2.7.1; Seneca, Hercules Furens 569; Statius, Thebaid 8.63.
Statius, Thebaid 8.28-29
Statius, Thebaid 8.73-77

semanticscholar.org

api.semanticscholar.org

Versnel, Henk (2011). Coping With the Gods: Wayward Readings in Greek Theology. Brill. doi:10.1163/ej.9789004204904.i-594. ISBN 978-90-04-20490-4. S2CID 220830615.

sententiaeantiquae.com

"Hades' Newest Bride: A Remarkable Epitaph". 17 March 2020.

theoi.com

Aeschylus, Prometheus Bound, 806, note. Translated by Smyth, Herbert Weir (1922) in Loeb Classical Library, Volume 145.
The Rape of Persephone Museo Archeologico Nazionale di Napoli, Naples, Italy

topostext.org

Ovid, Metamorphoses 10.1-85; Apolldorus, 1.3.2; Hyginus, De Astronomica 2.7.1; Seneca, Hercules Furens 569; Statius, Thebaid 8.63.
Homer, the Iliad 5.395-404
Antoninus Liberalis, Metamorphoses 25
Virgil, Aeneid 7.328

tufts.edu

perseus.tufts.edu

Apollod. 1.2.1
"Ζεύς" in: An Intermediate Greek-English Lexicon by Henry George Liddell, Robert Scott.
See $γαμβρός$ .
Plato. Cratylus. p. 403.
"Hymn 2 to Demeter, line 347". www.perseus.tufts.edu.
"Hymn 2 to Demeter, line 398". www.perseus.tufts.edu.
Ovid, Metamorphoses 10.1-85; Apolldorus, 1.3.2; Hyginus, De Astronomica 2.7.1; Seneca, Hercules Furens 569; Statius, Thebaid 8.63.
Pseudo-Apollodorus, Epitome 1.23
Pseudo-Apollodorus, Epitome 1.24
Plutarch, Theseus 31 [1]
Apollodorus, Bibliotheca 1.9.3
Theognis, frags 699-718
Apollodorus, Bibliotheca 1.9.15
Euripides, Alcestis 1140
Apollodorus, Bibliotheca 2.7.3; Pindar, Olympian Odes 9.2; Pausanias, Description of Greece 6.25.2; Seneca, Hercules Furens 559
Servius, note to Eclogue 7.61: Leuce, Oceani filia, inter nymphas pulcherrima fuit. hanc Pluton adamavit et ad inferos rapuit. quae postquam apud eum completo vitae suae tempore mortua est, Pluton tam in amoris, quam in memoriae solacium in Elysiis piorum campis leucen nasci arborem iussit, ex qua, sicut dictum est, Hercules se, revertens ab inferis, coronavit.
Strabo, Geographica 8.3.14
William Smith, Dictionary of Greek and Roman Biography and Mythology Mintha
Virgil, Aeneid 6.250
Hesiod, Theogony 850
Plato, Cratylus 403c
Plato, Cratylus 403d
According to Hesiod, Theogony 927–929, Hephaestus was produced by Hera alone, with no father, see Gantz, p. 74.
According to Hesiod, Theogony 886–890, of Zeus' children by his seven wives, Athena was the first to be conceived, but the last to be born; Zeus impregnated Metis then swallowed her, later Zeus himself gave birth to Athena "from his head", see Gantz, pp. 51–52, 83–84.
According to Hesiod, Theogony 183–200, Aphrodite was born from Uranus' severed genitals, see Gantz, pp. 99–100.

uchicago.edu

penelope.uchicago.edu

Oppian, Halieutica 3.485
Claudian, De raptu Proserpinae 1.32-48

virginia.edu

ovid.lib.virginia.edu

Ovid, Metamorphoses 10.1-85; Apolldorus, 1.3.2; Hyginus, De Astronomica 2.7.1; Seneca, Hercules Furens 569; Statius, Thebaid 8.63.

web.archive.org

"Gale Virtual Reference". Archived from the original on 21 May 2011. Retrieved 18 November 2015.
Schmitz, Leonhard (1867). "Agesander (1)". In Smith, William (ed.). Dictionary of Greek and Roman Biography and Mythology. Vol. 1. Boston: Little, Brown and Company. p. 68. Archived from the original on 12 October 2013. Retrieved 26 November 2013.

wikipedia.org

pl.wikipedia.org

pl:Andrzej Wypustek Andrzej Wypustek (Ph.D)] "Votive inscriptions frequently mentioned Pluto but very rarely Hades. Particularly at Eleusis, the Pluto cult was for a deity who, like Persephone and Demeter, was favourably disposed to humans. He was frequently portrayed as a majestic elder with a sceptre, ranch, cornucopia, pomegranate, or drinking vessel in his hand; sometimes he was accompanied by an eagle. His iconography resembled that of Zeus, and especially that of some chthonic personification of the ruler of the gods, above all Zeus Meilichios. We can now go a step further. The nearest equivalent to the contrast between Hades and Pluto as presented in the Theophile epigram can be found in the Orphic Hymns, which are assumed to have originated from the Τελεται of the Dionysiac mystic circles in Asia Minor of the 1st – 3rd centuries. Hymn 41 worships Antaia, i.e. Demeter, the goddess who had searched for her daughter in Hades and discovered her in ‘the sacred bed of the sacred chthonic Zeus’. This formulation in itself is not surprising because the name Zeus (as a synonym for a deity and ruler) was used in reference to Hades-Pluto as the ruler of the underworld. In an interesting, though, sadly, only partly preserved inscription from Appia-Murathanlar in the Tembris Valley (in 3rd century AD Phrygia) the deceased appeals to “Zeus, god of the dead [φθιηένων*], Pluto” to protect his grave. The term “Chthonic Zeus” could, however, mean something more than a mere euphemism for the name Hades. The idea of defining Zeus as χθόνιος, κατα (χθόνιος) ἄλλος or simply Hades had been present in ancient Greek literature from Homer to Nonnos. This was a sort of extension, aspect or ‘shadow’ of the universal power of Zeus in the kingdom of the dead, where he was the judge of the dead and the also the consort of Persephone-Kore.Moreover, he was the provider of riches, Πλουτοδότης; a personification which was abbreviated to Πλούτων. Among other things, he controlled the crops and it was to him (as well as to Demeter) that the farmers turned for the promise of a good harvest. These are hardly well known traditions today. Some scholars maintain that their obscurity is on account of the secret role they played in the mysteries. ... Therefore, the Orphics worshipped Pluto as the saviour and judge of the deceased, as Zeus χθόνιος. They most likely assumed that Zeus had another embodiment of sorts in the underworld, in Hades. The effect of this assumption was the myth, known to us in several versions, of how Zeus had lain with Persephone (even though she was his daughter). The so-called great Orphic tablet of Thurii refers to the abduction of Persephone by Zeus, who then fathers her son, Dionysus. Their child was revered by the Orphics as Dionysus Zagreus, Dionysus Iacchus, which shows how much importance they attached to the love affair of that particular couple." (Images of Eternal Beauty in Funerary Verse Inscriptions of the Hellenistic Period)^{[circular reference]}

wikisource.org

en.wikisource.org

Ovid, Metamorphoses 10.1-85; Apolldorus, 1.3.2; Hyginus, De Astronomica 2.7.1; Seneca, Hercules Furens 569; Statius, Thebaid 8.63.
Apollodorus, Bibliotheca 2.7.3; Pindar, Olympian Odes 9.2; Pausanias, Description of Greece 6.25.2; Seneca, Hercules Furens 559

worldhistory.org

Cartwright, Mark, "Hades", World History Encyclopedia, retrieved 29 June 2015.