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In ancient Greek mythology and religion, Persephone ( ; , classical pronunciation: ), also called Kore ( ; ) or Cora, is the daughter of Zeus and Demeter. She became the queen of the Greek underworld after her abduction by her uncle Hades, the king of the underworld, who would later take her into marriage. The myth of her abduction, her sojourn in the underworld, and her cyclical return to the surface represents her functions as the embodiment of spring and the personification of vegetation, especially grain crops, which disappear into the earth when sown, sprout from the earth in spring, and are harvested when fully grown.
In Classical Greek art, Persephone is invariably portrayed robed, often carrying a of grain. She may appear as a mystical divinity with a sceptre and a little box, but she was mostly represented in the process of being carried off by Hades.
Persephone, as a vegetation deity, and her mother Demeter were the central figures of the Eleusinian Mysteries, which promised the initiated a happy afterlife. The origins of her cult are uncertain, but it was based on ancient agrarian cults of agricultural communities. In Athens, the mysteries celebrated in the month of Anthesterion were dedicated to her. The city of Epizephyrian Locris, in modern Calabria (southern Italy), was famous for its cult of Persephone, where she is a goddess of marriage and childbirth in this region.
Her name has numerous historical variants. These include Persephassa (Περσεφάσσα) and Persephatta (Περσεφάττα). In Latin, her name is rendered Proserpina. She was identified by the Romans as the Roman mythology Libera, who was conflated with Proserpina. Myths similar to Persephone's descent and return to earth also appear in the cults of male gods, including Attis, Adonis, and Osiris, and in Minoan Crete.
The etymology of the word "Persephone" is obscure. According to a recent hypothesis advanced by Rudolf Wachter, the first element in the name ( Perso- (Περσο-) may well reflect a very rare term, attested in the Rig Veda (Sanskrit parṣa-), and the Avesta, meaning "sheaf of corn" / "ear of". The second constituent, phatta, preserved in the form Persephatta (Περσεφάττα), would in this view reflect Proto-Indo-European *-gʷn-t-ih, from the root *gʷʰen- "to strike / beat / kill". The combined sense would therefore be "she who beats the ears of corn", i.e., a "Threshing of grain"; . (an apropos name for the daughter of Demeter, the goddess of the harvest).
The name of the Albanian dawn-goddess, goddess of love and protector of women, Prende, is thought to correspond regularly to the Ancient Greek counterpart Περσεφάττα ( Persephatta), a variant of Περσεφόνη ( Persephone). The theonyms have been traced back to the Indo-European *pers-é-bʰ(h₂)n̥t-ih₂ ("she who brings the light through").
A popular folk etymology is from φέρειν φόνον, pherein phonon, "to bring (or cause) death".
In the religions of the Orphics and the Platonism, Kore is described as the all-pervading goddess of nature Orphic Hymn 29.16 who both produces and destroys everything, and she is therefore mentioned along with or identified as other such divinities including Isis, Gaia, Rhea, Demeter, Hestia, Pandora, Artemis, and Hecate.Schol. ad. Theocritus 2.12 In the Orphic tradition, Persephone is said to be the daughter of Zeus and his mother Rhea, who became Demeter after her seduction by her son.; =Athenagoras,; ; . The Orphic Persephone is said to have become by Zeus the mother of Dionysus / Iacchus / Zagreus, and the little-attested Melinoe.
Her central myth served as the context for the secret rites of regeneration at Eleusis, which promised immortality to initiates.
As wife of Pluto, she sent spectres, ruled the ghosts, and carried into effect the curses of men. The lake of Avernus, as an entrance to the infernal regions, was sacred to her.
Of the four deities of Empedocles' elements, it is the name of Persephone alone that is taboo – Nestis is a euphemistic cult title – for she was also the terrible Queen of the Dead, whose name was not safe to speak aloud, who was euphemism named simply as Kore or "the Maiden", a vestige of her archaic role as the deity ruling the underworld. Nestis means "the Fasting One" in ancient Greek.
Demeter and her daughter Persephone were usually called:
When Persephone was abducted by Hades, the shepherd Eumolpus and the swineherd Eubuleus saw a girl in a black chariot driven by an invisible driver being carried off into the earth which had violently opened up. Eubuleus was feeding his pigs at the opening to the underworld, and his swine were swallowed by the earth along with her. This aspect of the myth is an etiology for the relation of pigs with the ancient rites in Thesmophoria,Reference to the Thesmophoria in Lucian's Dialogues of the Courtesans 2.1. and in Eleusis.
Various local traditions place Persephone's abduction in different locations. The Sicilians, among whom her worship was probably introduced by the Corinthian and Megarian colonists, believed that Hades found her in the meadows near Enna, and 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 abduction, 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 abduction in Attica, near Athens, or near Eleusis. The Homeric hymn mentions the Nysion (or Mysion) which was probably a mythical place. 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.
After Persephone had disappeared, Demeter searched for her all over the earth with Hecate's torches. 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. Helios, the Sun, who sees everything, eventually told Demeter what had happened and at length she discovered where her daughter had been taken. Zeus, pressed by the cries of the hungry people and by the other deities who also heard their anguish, forced Hades to return Persephone.
When Hades was informed of Zeus' command to return Persephone, he complied with the request, but he first tricked her into eating pomegranate seeds. Hermes was sent to retrieve Persephone but, because she had tasted the food of 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. With the later writers Ovid and Hyginus, Persephone's time in the underworld becomes half the year. It was explained to Demeter, her mother, that she would be released, so long as she did not taste the food of the underworld, as that was an Ancient Greek example of a taboo. In some versions, Ascalaphus informed the other deities that Persephone had eaten the pomegranate seeds. As punishment for informing Hades, he was pinned under a heavy rock in the underworld by either Persephone or Demeter until Heracles freed him, causing Demeter to turn him into an Horned owl.; In an earlier version, Hecate rescued Persephone. On an Attic red-figured Krater of in the Metropolitan Museum of Art, Persephone is rising as if up stairs from a cleft in the earth, while Hermes stands aside; Hecate, holding two torches, looks back as she leads her to the enthroned Demeter.: "The figures are unmistakable, as they are inscribed "Persophata, Hermes, Hekate, Demeter" "
In the hymn, Persephone eventually returns from the underworld and is reunited with her mother near Eleusis. The Eleusinians built a temple near the spring of Callichorus, and Demeter establishes her mysteries there.: "Awful mysteries which no one may in any way transgress, or pry into, or utter, for deep awe of the gods checks the voice. Happy is he among men upon earth who has seen these mysteries; but he who is uninitiate and who has no part in them, never has lot of like good things once he is dead, down in the darkness and gloom".
Regardless of how she had eaten pomegranate seeds and how many, the ancient Greeks told the myth of Persephone origin myth of the Season. The ancient Greeks believed that spring and summer occurred during the months Persephone stayed with Demeter, who would make flowers bloom and crops grow bountiful. During the other months when Persephone must live in the underworld with Hades, Demeter expressed her sadness by letting the earth go barren and covering it with snow, resulting in autumn and winter.
In the Orphic "Rhapsodic Theogony" (first century BC/AD), Persephone is described as the daughter of Zeus and Rhea. Zeus was filled with desire for his mother, Rhea, intending to marry her. He pursued the unwilling Rhea, only for her to change into a serpent.]]
Zeus also turned himself into a serpent and raped Rhea, which resulted in the birth of Persephone. Afterwards, Rhea became Demeter.Proclus, Commentary on Plato's Cratylus 403 e (90, 28 Pasqu.) ; ; . Demeter was usually said to be the daughter of Cronus and Rhea. Persephone was born so deformed that Rhea ran away from her frightened, and did not breastfeed Persephone. Zeus then mates with Persephone, who gives birth to Dionysus. She later stays in her mother's house, guarded by the Korybantes. Rhea-Demeter prophesies that Persephone will marry Apollo.
This prophecy does not come true, however, as while weaving a dress, Persephone is abducted by Hades to be his bride. She becomes the mother of the Erinyes by Hades. In Nonnus's Dionysiaca, the gods of Olympus were bewitched by Persephone's beauty and desired her.
Hermes, Apollo, Ares, and Hephaestus each presented Persephone with a gift to woo her. Demeter, worried that Persephone might end up marrying Hephaestus, consults the Astrology god Astraeus. Astraeus warns her that Persephone will be ravished and impregnated by a serpent. Demeter then hides Persephone in a cave; but Zeus, in the form of a serpent, enters the cave and rapes Persephone. Persephone becomes pregnant and gives birth to Zagreus.Nonnus, Dionysiaca 5.563– 6.165
It was said that while Persephone was playing with the nymph Hercyna, Hercyna held a goose against her that she let loose. The goose flew to a hollow cave and hid under a stone; when Persephone took up the stone in order to retrieve the bird, water flowed from that spot, and hence the river received the name Hercyna. This was when she was abducted by Hades according to Boeotian legend; a vase shows water birds accompany the goddesses Demeter and Hecate who are in search of the missing Persephone.
In another interpretation of the myth, the abduction of Persephone by Hades, in the form of Ploutus (πλούτος, wealth), represents the wealth of the grain contained and stored in underground silos or ceramic jars ( pithoi) during the Summer seasons (as that was drought season in Greece).As in In this telling, Persephone as grain-maiden symbolizes the grain within the pithoi that is trapped underground within the realm of Hades. In the beginning of the autumn, when the grain of the old crop is laid on the fields, she ascends and is reunited with her mother Demeter. This interpretation of Persephone's abduction myth symbolizes the cycle of life and death as Persephone both dies as she (the grain) is buried in the pithoi (as similar pithoi were used in ancient times for funerary practices) and is reborn with the exhumation and spreading of the grain.
Bruce Lincoln argues that the myth is a description of the loss of Persephone's virginity, where her epithet koure signifies "a girl of initiatory age", and where Hades is the male oppressor forcing himself onto a young girl for the first time.
Ascalaphus was the custodian of Hades' orchard in the Greek underworld. He told the other gods that Persephone had eaten pomegranate seeds in the Underworld. Because she had tasted food in the underworld, Persephone was obliged to return to the Underworld and spend four monthsApollodorus, 1.5.3. (in later versions six monthsOvid. Metamorphoses. Book V, 533-371) there every year. Furious, Persephone herself changed him into an eagle owl by sprinkling him with water of the river Phlegethon. In other versions, Demeter was the one who transformed Ascalaphus into the bird after Heracles moved the stone she pinned him under.Ovid. Metamorphoses. Book V, 534.
Minthe was a Naiad nymph of the river Cocytus who became used to be a mistress of Hades. Persephone was not slow to notice when Minthe declared her intentions to replace her as queen and, in jealousy, trampled the nymph, killing her and turning her into a Mentha. Alternatively, Persephone tore Minthe to pieces for sleeping with Hades, and it was he who turned his former lover into the sweet-smelling plant.Scholia ad Nicander Alexipharmaca 375 In another version, Minthe had been Hades's lover before he met Persephone. When Minthe claims that Hades will return to her because she is lovelier and more queenly than Persephone, Demeter kills Minthe over the insult done to her daughter.
After a plague hit Aonia, its people asked the oracle of Apollo Gortynius, and they were told they needed to appease the anger of the king and queen of the underworld by means of sacrifice of two willing maidens. Two maidens, Menippe and Metioche (who were the daughters of Orion), were chosen and they agreed to be offered to the two gods in order to save their country. After the two girls sacrificed themselves with their shuttles, Persephone and Hades took pity on them and turned their dead bodies into comets.
Demeter and Persephone, once restored to her mother, cared for Triptolemus, and helped him complete his mission of educating the whole world in the art of agriculture.
When Dionysus descended into the Underworld accompanied by Demeter to retrieve his dead mother Semele and bring her back to the land of the living, he is said to have offered a myrtle plant to Persephone in exchange for Semele. On a neck amphora from Athens, Dionysus is depicted riding on a chariot with his mother, next to a myrtle-holding Persephone who stands with her own mother Demeter; many vases from Athens depict Dionysus in the company of Persephone and Demeter.
When Queen Echemeia of Kos ceased to offer worship to Artemis, the goddess shot her with an arrow. Persephone, witnessing that, snatched the still living Euthemia and brought her to the Underworld.]]
Persephone allowed the shade of Tiresias to retain his mental prowess and powers of clairvoyance after death.
Persephone convinced Hades to allow the hero Protesilaus to return to the world of the living for a limited period of time to see his wife.Lucian, Dialogues of the Dead Protesilaus, Pluto and Persephone
The hero Orpheus once descended into the underworld seeking to take back to the land of the living his late wife Eurydice, who died when a snake bit her. So lovely was the music he played that it charmed Persephone and even stern Hades. So entranced was Persephone by Orpheus' sweet melody that she persuaded her husband to let the unfortunate hero take his wife back.
Sisyphus, the wily king of Corinth, managed to avoid staying dead, after Thanatos had gone to collect him, by appealing to and tricking Persephone into letting him go; thus Sisyphus returned to the light of the sun in the surface above.
The Cult of Demeter and the Maiden is found at Attica, in the main festivals Thesmophoria and Eleusinian Mysteries and in a number of local cults. These festivals were almost always celebrated at the autumn sowing, and at full moon according to the Greek tradition. In some local cults the feasts were dedicated to Demeter.
The location of Persephone's abduction is different in each local cult. The Homeric Hymn to Demeter mentions the "plain of Nysa". The locations of this probably mythical place may simply be conventions to show that a magically distant chthonic land of myth was intended in the remote past. Demeter found and met her daughter in Eleusis, and this is the mythical disguise of what happened in the mysteries.
In his 1985 book on Greek Religion, Walter Burkert claimed that Persephone is an old chthonic deity of the agricultural communities, who received the souls of the dead into the earth, and acquired powers over the fertility of the soil, over which she reigned. The earliest depiction of a goddess Burkert claims may be identified with Persephone growing out of the ground, is on a plate from the Old-Palace period in Phaistos. According to Burkert, the figure looks like a vegetable because she has snake lines on other side of her. On either side of the vegetable person there is a dancing girl. A similar representation, where the goddess appears to come down from the sky, is depicted on the Minoan ring of Isopata.
The cults of Persephone and Demeter in the Eleusinian mysteries and in the Thesmophoria were based on old agrarian cults. The beliefs of these cults were closely-guarded secrets, kept hidden because they were believed to offer believers a better place in the afterlife than in miserable Hades. There is evidence that some practices were derived from the religious practices of the Mycenean Greece.Dietrich (n/d?) The origins of the Greek Religion, pp 220, 221 Karl Kerenyi asserts that these religious practices were introduced from Minoan Crete. The idea of immortality which appears in the syncretistic religions of the Near East did not exist in the Eleusinian Mysteries at the very beginning., Archaeological Museum of Eleusis.]]
Despoina and "Hagne" were probably euphemistic surnames of Persephone, therefore Karl Kerenyi theorizes that the cult of Persephone was the continuation of the worship of a Minoan Great goddess.Hesychius, listing of ἀδνόν, a Cretan-Greek form for ἁγνόν, "pure" It is possible that some religious practices, especially the mysteries, were transferred from a Cretan priesthood to Eleusis, where Demeter brought the poppy from Crete. Besides these similarities, Burkert explains that up to now it is not known to what extent one can and must differentiate between Minoan and religion. In the Anthesteria Dionysos is the "divine child".
Some information can be obtained from the study of the cult of Eileithyia at Crete, and the cult of Despoina. In the cave of Amnisos at Crete, Eileithyia is related with the annual birth of the divine child and she is connected with Enesidaon (The earth shaker), who is the chthonic aspect of the god Poseidon. Persephone was conflated with Despoina, "the mistress", a chthonic divinity in West-Arcadia. The megaron of Eleusis is quite similar to the "megaron" of Despoina at Lycosura. Demeter is united with her, the god Poseidon, and she bears him a daughter, the unnameable Despoina. Poseidon appears as a horse, as usually happens in Northern European folklore. The goddess of nature and her companion survived in the Eleusinian cult, where the words "Mighty Potnia bore a great sun" were uttered. In Eleusis, in a ritual, one child ("pais") was initiated from the hearth. The name pais (the divine child) appears in the Mycenean inscriptions.
In Greek mythology Nysa is a mythical mountain with an unknown location. Nysion (or Mysion), the place of the abduction of Persephone was also probably a mythical place which did not exist on the map, a magically distant chthonic land of myth which was intended in the remote past.
They were also involved in the Eleusinian Mysteries, a festival celebrated at the autumn sowing in the city of Eleusis. Inscriptions refer to "the Goddesses" accompanied by the agricultural god Triptolemos (probably son of Gaia and Oceanus), and "the God and the Goddess" (Persephone and Plouton) accompanied by Eubuleus who probably led the way back from the underworld.Kevin Klinton (1993), Greek Sanctuaries: New Approaches, Routledge, p. 11
For most Greeks, the marriage of Persephone was a marriage with death, and could not serve as a role for human marriage; the Locrians, not fearing death, painted her destiny in a uniquely positive light. While the return of Persephone to the world above was crucial in Panhellenic tradition, in southern Italy Persephone apparently accepted her new role as queen of the underworld, of which she held extreme power, and perhaps did not return above; Virgil for example in Georgics writes that "Proserpina cares not to follow her mother",Virgil, Georgics 1.38 – though note that references to Proserpina serve as a warning, since the soil is only fertile when she is above it. Although her importance stems from her marriage to Hades, in Epizephyrian Locris she seems to have the supreme power over the land of the dead, and Hades is not mentioned in the Pelinna tablets found in the area. Many pinakes found in the cult near Epizephyrian Locris depict the abduction of Persephone by Hades, and others show her enthroned next to her beardless, youthful husband, indicating that in there Persephone's abduction was taken as a model of transition from girlhood to marriage for young women; a terrifying change, but one nonetheless that provides the bride with status and position in society. Those representations thus show both the terror of marriage and the triumph of the girl who transitions from bride to matron.
It had been suggested that Persephone's cult at Epizephyrian Locris was entirely independent from that of Demeter, who supposedly was not venerated there, but a sanctuary of Demeter Thesmophoros has been found in a different region of the colony, ruling against the notion that she was completely excluded from the Locrian pantheon.
The temple at Epizephyrian Locris was looted by Pyrrhus.Livy: 29.8, 29.18 The importance of the regionally powerful Epizephyrian Locrian Persephone influenced the representation of the goddess in Magna Graecia. Pinakes, terracotta tablets with brightly painted sculptural scenes in relief were founded in Locri. The scenes are related to the myth and cult of Persephone and other deities. They were produced in Locri during the first half of the 5th century BC and offered as votive dedications at the Locrian sanctuary of Persephone. More than 5,000, mostly fragmentary, pinakes are stored in the National Museum of Magna Græcia in Reggio Calabria and in the museum of Locri. Representations of myth and cult on the clay tablets (pinakes) dedicated to this goddess reveal not only a 'Chthonian Queen,' but also a deity concerned with the spheres of marriage and childbirth.
The Italian archaeologist Paolo Orsi, between 1908 and 1911, carried out a meticulous series of excavations and explorations in the area which allowed him to identify the site of the renowned Persephoneion, an ancient temple dedicated to Persephone in Calabria which Diodorus in his own time knew as the most illustrious in Italy.
The place where the ruins of the Sanctuary of Persephone were brought to light is located at the foot of the Mannella hill, near the walls (upstream side) of the polis of Epizephyrian Locris. Thanks to the finds that have been retrieved and to the studies carried on, it has been possible to date its use to a period between the 7th century BC and the 3rd century BC.
Archaeological finds suggest that worship of Demeter and Persephone was widespread in Sicily and Greek Italy.
In Orphism, Persephone is believed to be the mother of the first Dionysus. In Orphic myth, Zeus came to Persephone in her bedchamber in the underworld and impregnated her with the child who would become his successor. The infant Dionysus was later dismembered by the Titans, before being reborn as the second Dionysus, who wandered the earth spreading his mystery cult before ascending to the heavens with his second mother, Semele. The first, "Orphic" Dionysus is sometimes referred to with the alternate name Zagreus (). The earliest mentions of this name in literature describe him as a partner of Gaia and call him the highest god. The Greek poet Aeschylus considered Zagreus either an alternate name for Hades, or his son (presumably born to Persephone).; . Scholar Timothy Gantz noted that Hades was often considered an alternate, chthonic form of Zeus, and suggested that it is likely Zagreus was originally the son of Hades and Persephone, who was later merged with the Orphic Dionysus, the son of Zeus and Persephone, owing to the identification of the two fathers as the same being. However, no known Orphic sources use the name "Zagreus" to refer to Dionysus. It is possible that the association between the two was known by the 3rd century BC, when the poet Callimachus may have written about it in a now-lost source.; ; . In the Orphic Hymns, the Eumenides are daughters of Persephone and Hades.Athanassakis and Wolkow, pp. 56, 193. Whereas Melinoë was conceived as the result of rape when Zeus disguised himself as Hades in order to mate with Persephone, the Eumenides' origin is unclear.
Contemporary sources
Secret rituals and festivals
Persephone and Demeter were intimately connected with the Thesmophoria, a widely-spread Greek festival of secret women-only rituals. These rituals, which were held in the month Attic calendar, commemorated marriage and fertility, as well as the abduction and return of Persephone.
In Rome
The ancient Rome first heard of her from the Aeolians and Dorians cities of Magna Graecia, who used the dialectal variant Proserpinē (). Hence, in Roman mythology she was called Proserpina, a name erroneously derived by the Romans from proserpere, "to shoot forth"Cicero. De Natura Deorum 2.26 and as such became an emblematic figure of the Renaissance. In 205 BC, Rome officially identified Proserpina with the local Italic goddess Libera, who, along with Liber, were closely associated with the Roman grain goddess Ceres (considered equivalent to the Greek Demeter). The Roman author Gaius Julius Hyginus also considered Proserpina equivalent to the Cretan goddess Ariadne, who was the bride of Liber's Greek equivalent, Dionysus.;
In Magna Graecia
At Epizephyrian Locris, a city of Magna Graecia situated on the coast of the Ionian Sea in Calabria (a region of southern Italy), perhaps uniquely, Persephone was worshiped as protector of marriage and childbirth, a role usually assumed by Hera (in fact, Hera seems to have played no role in the public worship of the city); in the iconography of Pinax at Epizephyrian Locris, her abduction and marriage to Hades served as an emblem of the marital state, children of the town were dedicated to Proserpina, and maidens about to be wed brought their peplos to be blessed.Christiane Sourvinou-Inwood, "Persephone" The Journal of Hellenic Studies 98 (1978:101–121). Diodorus Siculus knew the temple there as the most illustrious in Italy. During the 5th century BC, votive pinakes in terracotta were often dedicated as offerings to the goddess, made in series and painted with bright colors, animated by scenes connected to the myth of Persephone. Many of these pinakes are now on display in the National Museum of Magna Græcia in Reggio Calabria. Locrian pinakes represent one of the most significant categories of objects from Magna Graecia, both as documents of religious practice and as works of art.
In Orphism
Evidence from both the Orphic Hymns and the Totenpass demonstrate that Persephone was one of the most important deities worshiped in Orphism. In the Orphic religion, gold leaves with verses intended to help the deceased enter into an optimal afterlife were often buried with the dead. Persephone is mentioned frequently in these tablets, along with Demeter and Euklês, which may be another name for Plouton. The ideal afterlife destination believers strive for is described on some leaves as the "sacred meadows and groves of Persephone". Other gold leaves describe Persephone's role in receiving and sheltering the dead, in such lines as "I dived under the kolpos portion of the Lady, the Chthonian Queen", an image evocative of a child hiding under its mother's apron.
Other local cults
There were local cults of Demeter and Kore in Greece, Asia Minor, Sicily, Magna Graecia, and Libya.
Aion may be a form of Dionysus, reborn annually; an inscription from Eleusis also identifies Aion as a son of Kore.Dittenberger: Sylloge Inscriptionum, 3rd ed., 1125
Modern reception
Persephone also appears many times in popular culture. Modern retellings of the myth sometimes depict Persephone as at first unhappy with Hades abducting her, but eventually coming to appreciate her role as his queen after he began to treat her with respect, though she occasionally engages in affairs with mortals. Featured in a variety of novels such as Persephone by Kaitlin Bevis, A Touch of Darkness by Scarlett St. Clair, Persephone's Orchard by Molly Ringle, The Goddess Test by Aimee Carter, The Goddess Letters by Carol Orlock, Abandon by Meg Cabot, Neon Gods by Katee Robert and Lore Olympus by Rachel Smythe, her story has also been treated by Suzanne Banay Santo in Persephone Under the Earth in the light of women's spirituality; portraying Persephone as a traumatized woman in a quest of power, transcending the role of the daughter, though ultimately returning to it as an awakened Queen.
Jungian interpretation
Elizabeth Eowyn Nelson, in "Embodying Persephone's Desire: Authentic Movement and Underworld", interprets the Persephone myth through Jungian psychology. She focuses on the dual nature of Persephone as both maiden and queen of the underworld, symbolizing the Jungian themes of life, death, and rebirth, and the complexity of the human psyche. Nelson also examines the mother-daughter relationship between Persephone and Demeter, emphasizing its significance in the myth as an embodiment of the cyclical nature of life and the process of transformation. This interpretation views Persephone's descent into the underworld as a metaphor for the journey into the unconscious, highlighting self-discovery and confrontation with deeper aspects of the self.
See also
Notes
Bibliography
Classical sources
(2025). 9780940717718, The Cleveland Museum of Art. ISBN 9780940717718
(2025). 9781107038219, Cambridge University Press. ISBN 9781107038219
(2025). 9780521834346, Cambridge University Press. ISBN 9780521834346
(2025). 9780801449482, Cornell University Press. ISBN 9780801449482
Edward Tripp (1970). 069022608X, Thomas Y. Crowell Co. 069022608X
External links
target="_blank" rel="nofollow"> Proserpine (Persephone) sculpture by Hiram Powers
Categories: Greek Underworld, Queens In Greek Mythology, Life-death-rebirth Goddesses, Eleusinian Mysteries, Underworld Goddesses, Greek Death Goddesses, Residents Of The Greek Underworld, Greek Goddesses, Divine Women Of Zeus, Chthonic Beings, Children Of Demeter, Nature Goddesses, Agricultural Goddesses, Food Goddesses, Death Goddesses, Destroyer Goddesses, Daughters Of Zeus, Marriage Goddesses, Deeds Of Demeter, Metamorphoses Characters, Women Of Hades, Fertility Goddesses, Mythological Kidnapped People, Characters In The Odyssey, Rape Of Persephone, Childhood Goddesses, Women And Death, Seasons, Spring Deities, Pomegranates In Culture
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