Long, The Twelve Gods, p. 179. See lectisternium for the "strewing of couches" in ancient Rome. Two inscriptions from Attica record the names of individuals who participated in the ritual at different times: IGII21933 and 1934, as cited by Robert Develin, Athenian Officials, 684–321 B.C. (Cambridge University Press, 1989, 2003), p. 417.
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In the dialogue Amatorius (Ἐρωτικός) 20, Plutarch says that the only god Hades listens to is Eros; the 17th-century classicist Daniel Clasen, translating the Moralia into Latin, gives the god's name as Pluto, and in his mythographical work Theologia gentilis 2.4.6 includes this quality in his chapter on Pluto; see Thesaurus graecarum antiquitatum (Leiden, 1699), vol. 7, 104.
Lucian, On Mourning (see Greek text); Peter Bolt, Jesus' Defeat of Death: Persuading Mark's Early Readers (Cambridge University Press, 2003) discusses this passage (pp. 126–127) and Greco-Roman concepts of the underworld as a context for Christian eschatologypassim.
Plutarch, De Iside27 (361e): "In fact, men assert that Pluto is none other than Serapis and that Persephone is Isis, even as Archemachus of Euboea has said, and also Heracleides Ponticus who holds the oracle in Canopus to be an oracle of Pluto" (Loeb Classical Library translation of 1936, LacusCurtius edition). Also spelled Sarapis. See Jaime Alvar, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, translated by Richard Gordon (Brill, 2008), pp. 53 online and 58; Hermann, "Demeter-Isis or the Egyptian Demeter?", p. 84.
Andrew D. Radford, The Lost Girls: Demeter-Persephone and the Literary Imagination, 1850–1930 (Editions Rodopi, 2007), p. 24. For an extensive comparison of Ovid's two treatments of the myth, with reference to versions such as the Homeric Hymn to Demeter, see Stephen Hinds, The Metamorphosis of Persephone: Ovid and the Self-Conscious Muse (Cambridge University Press, 1987), limited preview online.
See also, for instance, J.J.L. Smolenaars, Statius. Thebaid VII: A Commentary (Brill, 1994), passim, or John G. Fitch, Seneca's 'Hercules Furens' (Cornell University Press, 1987), passim, where the ruler of the underworld is referred to as "Pluto" in the English commentary, but as "Dis" or with other epithets in the Latin text.
David Scott Wilson-Okamura, Virgil in the Renaissance (Cambridge University Press, 2010), p. 169, citing Boccaccio, Genealogia deorum gentilium 8.6; see also the Italian translation of 1644, p. 130. Boccaccio cites Servius as his source, adding that Theodontius names the daughter of Pluto as Reverentia and says she was married to Honos ("Honor"). Makaria, "Blessedness," was a daughter of Hades, according to the Suda.
Hans Dieter Betz, The Greek Magical Papyri in Translation (University of Chicago Press, 1986, 1992), passim; John G. Gager, Curse Tablets and Binding Spells from the Ancient World (Oxford University Press, 1992), p. 12 (examples invoking Pluto pp. 99, 135, 143–144, 207–209) and passim on Hades.
Robertson, Religion and Reconciliation, p. 163 online, citing IG 13356.155 and IG 221672.140; see also The Sanctuary of Demeter and Kore: Topography and Architecture (American School of Classical Studies, 1997), p. 76, note 31.
Strabo 14.1.44; "Summaries of Periodicals," American Journal of Archaeology 7 (1891), p. 209; Hewitt, "The Propitiation of Zeus," p. 93.
Samuel Beckett, "Jusque dans la caverne ciel et sol", the last of twelve poems in the cycle Poèmes 38–39 (1946); C.J. Ackerley and S.E. Gontarski, The Grove Companion to Samuel Beckett (Grove Press, 2004), pp. 293, 443, 599.
Hansen, Classical Mythology, p. 182. Apparent references to the "helmet of Pluto" in other authors, such as Irenaeus (Against Heresies), are misleading; "Pluto" is substituted by the English translator for "Hades."
Arthur Golding, Ovid's Metamorphoses (Johns Hopkins University Press, 2001) passim, with a few instances of Dis; Radford, The Lost Girls, p. 25.
John Block Friedman, Orpheus in the Middle Ages (Syracuse University Press, 2000), p. 238; Li Tournoiemenz Anticrit(Le tornoiement de l'Antéchrist)text.
Pirrotta, Music and Theatre from Poliziano to Monteverdi, with Leonardo's drawing (n.p.); Carlo Pedretti, Leonardo: The Machines (Giunti, 1999), p. 72.
Justin Martyr, Apology2.5; see discussion of the context by David Dawson, Allegorical Readers and Cultural Revision in Ancient Alexandria (University of California Press, 1992), pp. 193–194.
When she had spoken these words, fearsome, she sought the earth: and summoned Allecto, the grief-bringer, from the house of the Fatal Furies, from the infernal shadows: in whose mind are sad wars, angers and deceits, and guilty crimes. A monster, hated by her own father Pluto, hateful to her Tartarean sisters: she assumes so many forms, her features are so savage, she sports so many black vipers. Juno roused her with these words, saying: 'Grant me a favour of my own, virgin daughter of Night, this service, so that my honour and glory are not weakened, and give way, and the people of Aeneas cannot woo Latinus with intermarriage, or fill the bounds of Italy(Aeneid 7.323 – Verg. A. 7.334 ). http://www.perseus.tufts.edu/hopper/text?doc=Perseus:abo:phi,0690,003:7:337
Plutarch, De Iside27 (361e): "In fact, men assert that Pluto is none other than Serapis and that Persephone is Isis, even as Archemachus of Euboea has said, and also Heracleides Ponticus who holds the oracle in Canopus to be an oracle of Pluto" (Loeb Classical Library translation of 1936, LacusCurtius edition). Also spelled Sarapis. See Jaime Alvar, Romanising Oriental Gods: Myth, Salvation, and Ethics in the Cults of Cybele, Isis, and Mithras, translated by Richard Gordon (Brill, 2008), pp. 53 online and 58; Hermann, "Demeter-Isis or the Egyptian Demeter?", p. 84.
Plutarch, The Face of the Moon, LacusCurtius edition of the Loeb Classical Library translation online, as discussed by Leonard L. Thompson, "ISmyrna 753: Gods and the One God," in Reading Religions in the Ancient World: Essays Presented to Robert McQueen Grant on His 90th Birthday (Brill, 2007), p. 113, with reference also to Iamblichus. See also Van den Berg, Proclus' Commentary, p. 49, with reference to Plutarch, On the E at Delphi.
Thompson, "ISmyrna 753," pp. 110–111, 114, with reference to the teachings of Ammonius as recorded by Plutarch, The E at Delphi. The relevant passage (21) is: "This appears from the names, in themselves opposite and contradictory. He is called Apollo, another is called Pluto; he is Delius (apparent), the other Aidoneus (invisible); he is Phoebus (bright), the other Skotios (full of darkness); by his side are the Muses, and Memory, with the other are Oblivion and Silence; he is Theorius and Phanæus, the other is 'King of dim Night and ineffectual Sleep'." See also Frederick E. Brenk, "Plutarch's Middle Platonic God," Gott und die Götter bei Plutarch (Walter de Gruyter, 2005), pp. 37–43, on Plutarch's etymological plays that produce these antitheses.
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Lucian, Dialogues of the Dead 23 (English translation from the 1820 edition of William Tooke; Jan Kott, The Eating of the Gods (Northwestern University Press, 1987), pp. 95–97. Lucian's dialogue has sometimes been referenced as a model for the premature loss of love between an active man carried suddenly into death and his young wife; see for instance Alfred Woltmann, Holbein and His Times (London, 1872), p. 280, and A.P. Russell, In a Club Corner: The Monologue of a Man Who Might Have Been Sociable (Houghton, Mifflin, 1890), pp. 78–79. The dialogue has also been seen as a burlesque of domesticity; Betrand A. Goldgar, Henry Fielding: Miscellanies (Wesleyan University Press, 1993), vol. 2, p. xxxviii.
Spenser plays on the conflation of Pluto and Plutus: "but a little stride ... did the house of Richesse from hell-mouth divide" and "Here Sleep, there Richesse, and Hel-gate them both betwext" (24.5), as noted by Thomas E. Maresca, entry on "Hell", The Spencer Encyclopedia, p. 352. See Offspring of Pluto (above) on the daughter Spenser invents for Pluto. His favored epithet for Pluto is griesly, an archaism for "grisly" (FG I.iv.11.1, II.vii.24.1, IV.iii.13.2, VI.xii.35.6, applied to Proserpina at I.i.37.4; Pluto named also at FG I.v.14.8, II.viii.24.1, VI.xii.35.6, VII.vii.5.9, and The Shepheardes Calender "October" 29).
