In Greek Literature and Philosophy
The name Plouton is first used in Greek literature by Athenian playwrights. In Aristophanes' comedy The Frogs (Batrachoi, 405 BC), in which "the Eleusinian colouring is in fact so pervasive," the ruler of the underworld is one of the characters, under the name of Plouton. The play depicts a mock descent to the underworld by the god Dionysus to bring back one of the dead tragic playwrights in the hope of restoring Athenian theater to its former glory. Pluto is a silent presence onstage for about 600 lines presiding over a contest among the tragedians, then announces that the winner has the privilege of returning to the upper world. The play also draws on beliefs and imagery from Orphic and Dionysiac cult, and rituals pertaining to Ploutos (Plutus, "Wealth"). In a fragment from another play by Aristophanes, a character "is comically singing of the excellent aspects of being dead," asking in reference to the tripartition of sovereignty over the world, "And where do you think Pluto gets his name (i.e. "Rich"), / if not because he took the best portion? /… / How much better are things below than what Zeus possesses!"
To Plato, the god of the underworld was "an agent in th beneficent cycle of death and rebirth" meriting worship under the name of Plouton, a giver of spiritual wealth. In the dialogue Cratylus, Plato has Socrates explain the etymology of Plouton, saying that Pluto gives wealth (ploutos), and his name means "giver of wealth, which comes out of the earth beneath." Because the name Hades is taken to mean "the invisible," people fear what they cannot see; although they are in error about the nature of this deity's power, Socrates says, "the office and name of the God really correspond":
He is the perfect and accomplished Sophist, and the great benefactor of the inhabitants of the other world; and even to us who are upon earth he sends from below exceeding blessings. For he has much more than he wants down there; wherefore he is called Pluto (or the rich). Note also, that he will have nothing to do with men while they are in the body, but only when the soul is liberated from the desires and evils of the body. Now there is a great deal of philosophy and reflection in that; for in their liberated state he can bind them with the desire of virtue, but while they are flustered and maddened by the body, not even father Cronos himself would suffice to keep them with him in his own far-famed chains.
Since "the union of body and soul is not better than the loosing," death is not an evil. Walter Burkert thus sees Pluto as a "god of dissolution." Among the titles of Pluto was Isodaitēs, "divider into equal portions," a title that connects him to the fate goddesses the Moirai. Isodaitēs was also a cult title for Dionysus and Helios.
In ordering his ideal city, Plato proposed a calendar in which Pluto was honored as a benefactor in the twelfth month, implicitly ranking him as one of the twelve principal deities. In the Attic calendar, the twelfth month, more or less equivalent to June, was Skirophorion; the name may be connected to the rape of Persephone.
Read more about this topic: Pluto (mythology)
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