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PLUTUS 100.00%
The Greek personification of riches; born in Crete as the son of Demeter and her beloved Iasion or Iasius, whom Zeus out of jealousy killed with lightning. He was supposed to have been blinded by Zeus, because he distributes his gifts without choice. In Thebes and Athens he was represented as a child on the arm of Tyche and of Eirene (q.v., with cut).
 
IASION 100.00%
A favourite of Demeter, who in Crete became by him the mother of Plutus. Zeus accordingly killed Iasion with a flash of lightning.
 
EIRENE 56.76%

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The Greek goddess of peace, one of the Horae. She was worshipped as goddess of wealth, and represented accordingly as a young woman with Platus in her arms. (See PLUTUS.) Among her other attributes are the cornucopia, the olive branch, Hermes' staff, and ears of corn in her hand and on her head. The corresponding deity among the Romans was Pax, to whom an altar was set up on July 4th, 13 B.C., on the return of Augustus from Gaul.
 
CEPHISODOTUS 50.77%
A Greek artist, born at Athens, and connected with the family of Praxiteles. He flourished towards the end of the 4th century B.C. The celebrated statue now in the Glyptothek at Munich, representing Eirene with the infant Plutus in her arms, is probably a copy of a work by Cephisodotus (see cut, under EIRENE). There was another Cephisodotus, a contemporary of his, and the son of Praxiteles, who was likewise in high repute as a sculptor.
 
OPISTHODOMUS 50.68%

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The room which in many Greek temples adjoined the temple chamber itself at the rear, and which often served for the preserving of the temple treasure, and indeed even of the State moneys. For the latter purpose the Athenians used the opisthodomus [of the old temple of Athene, and afterwards (according to the ordinary view) the western chamber] of the Parthenon at Athens [Aristoph. Plutus, 1192; Dem. Syntax. 14; Timocr. 136]. (See TEMPLE, and plan of ACROPOLIS.)
 
PAMPHILUS 44.92%
 
PAUSON 44.63%
A Greek painter whom Aristotle contrasts with Polygnotus in terms implying that the former was a caricaturist (Poetics 2 Section 2). Elsewhere Aristotle says that young people should not look at the pictures of Pauson, but rather at those of Polygnotus or of any other "ethical" artist (Politics viii 5 Section 7). He is sometimes identified with the Pauson who is mentioned with contempt by Aristophanes (Ach. 854, Thesm. 948, and Plutus, 602).] [J. E. S.]
 
AMALTHEA 32.57%
A figure in Greek mythology. The name was sometimes applied to a goat, which suckled the newborn Zeus in Crete, while bees brought him honey, and which was therefore set among the stars by her nursling; sometimes to a nymph who was supposed to possess a miraculous horn, a symbol of plenty, and whose descent was variously given. According to one version she is the daughter of the Cretan king Melisseus, and brings up the infant god on the milk of a goat, while her sister Melissa (a bee) offers him honey. The horn of the goat is given to her by Zeus, with the promise that she shall always find in it whatever she wishes. From her the cornucopia passed into the possession of the river-god Achelous, who was glad to exchange it for his own horn, which Heracles had broken off. It is also an attribute of Dionysus, of Plutus, and other gods of earthly felicity.
 
PRAXITELES 26.04%
 
ARISTOPHANES 15.51%
The comedian, who lived at Athens, B.C. 444-388. His father Philippus is said to have been not a native Athenian, but a settler from Rhodes or Egypt, who afterwards acquired the citizenship. However this may be, the demagogue Cleon, whose displeasure Aristophanes had incurred, tried to call in question his right to the citizenship. His first comedy came out in B.C. 427, but was not performed under his own name because of his youth; and several more of his plays were brought on the stage by Callistratus and Philonides, till in 424 he brought out the Knights in his own person. Forty-four of his plays were known in antiquity, though four of them were considered doubtful. Of these we possess eleven, the only complete Greek comedies which have survived, besides the titles, and numerous fragments, of twenty-six others. The eleven are: (1) The Acharnians, which gained him the victory over Cratinus and Eupolis B.C. 425, written during the great Peloponnesian war to induce the Athonians to make peace. (2) The Knights mentioned above, B.C. 424, also crowned with the first prize, and aimed directly against Cleon. (3) The Clouds, B.C. 423, his most famous and, in his own opinion his most successful piece, though when played it only won the third prize. We have it on] y in a second, and apparently unfinished, edition. It is directed against the pernicious influence of the Sophists, as the representative of whom Socrates is attacked. (4) The Wasps, brought out in B.C. 422 and, like the two following, rewarded with the second prize; it is a satire upon the Athenian passion for lawsuits, (5) The Peace, of the year B.C. 421, recommending the conclusion of peace. (6) The Birds, acted in B.C. 414, and exposing the romantic hopes built on the expedition to Sicily. This is unquestionably the happiest production of the poet's genius, and is marked by a careful reserve in the employment of dramatic resource. (7) The Lysistrate, B.C. 411, a Women's Conspiracy to bring about peace; the last of the strictly political plays. (8) Thesmophoriazusae, probably to be dated 410 B.C. It is written against Euripides dislike of women, for which the women who are celebrating the Thesmophoria drag him to justice. (9) The Frogs, which was acted in 405, and won the first prize. It is a piece sparkling with genius, on the Decay of Tragic Art, the blame of which is laid on Euripides, then recently deceased. (10) Ecclesiazusae, or The National Assembly of Women, B.C. 392. It is levelled against the vain attempts to restore the Athenian state by cut-and-dried constitutions. (11) Plutus, or the God of Wealth. The blind god is restored to sight, and better times are brought about. This play was acted first in 408, then in 388 in a revised form suitable to the time, and dispensing with chorus and parabasis. This play marks the transition to the Middle Comedy. In the opinion of the ancients Aristophanes holds a middle place between Cratinus and Eupolis, being neither so rough as the former nor so sweet as the latter, but combining the severity of the one with the grace of the other. What was thought of him in his own time is evident from Plato's Symposium, where be is numbered among the noblest of men; and an epigram attributed to that philosopher says that the Graces, looking for an enduring shrine, found it in the soul of Aristophanes. He unites understanding, feeling, and fancy in a degree possessed by few poets of antiquity. His keen glance penetrates the many evils of his time and their most hidden causes; his scorn for all that is base, and his patriotic spirit, burning to bring back the brave days of Marathon, urge him on, without respect of persons or regard for self, to drag the faults he sees into daylight, and lash them with stinging sarcasm; while his inexhaustible fancy invents ever new and original materials, which he manipulates with perfect mastery of language and technical skill. If his jokes are often coarse and actually indecent, the fact must be imputed to the character of the Old Comedy and the licentiousness of the Dionysiac festival, during which the plays were acted. No literature has anything to compare with these comedies. Ancient scholars, recognising their great importance, bestowed infinite pains in commenting on them, and valuable relics of their writings are enshrined in the existing collections of Scholia.
 
DEMETER 14.55%

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Daughter of Cronus and Rhea. Her name signifies Mother Earth, the meaning being that she was goddess of agriculture and the civilization based upon it. Her children are, by Iasion, a son Plutus, the god of riches, and by her brother Zeus, a daughter Persephone. Round Demeter and this daughter centre her worship and the fables respecting her. Hfid6s carries off Persephone, and Demeter wanders nine days over the earth seeking her, till on the tenth day she learns the trutb from the all-seeing sun. She is wrath with Zeus for permitting the act of violence, and she visits Olympus and wanders about among men in the form of an old woman under the name of Deo or the Seeker, till at length, at Elensis, in Attica, she is kindly received at the house of king Celeus, and finds comfort in tend ing his newly born son Demophoon. Surprised by his mother in the act of trying to make the child immortal by putting it in the fire, she reveals her deity, and causes a temple to he built to her, in which she gives herself up to her grief. In her wrath she makes the earth barren, so that man kind are threatened with destruction by famine, as she does not allow the fruit of the earth to spring up again until her daughter is allowed to spend two-thirds of the year with her. On her return to Olympus she leaves the gift of corn, of agriculture, and of her holy mysteries with her host, as a token of grateful recollection. She sends Triptolemus the Eleusinian round the world on her chariot, drawn by serpents, to diffuse the knowledge of agriculture and other blessings accompanying it, the settlement of fixed places of abode, civil order, and wedlock. Thus Demeter was worshipped as the goddess of agriculture and foundress of law, order, and especially of marriage, in all places where Greeks dwelt, her daughter being usually associated with her. (See THESMOPHORIA.) The most ancient seat of her worship was Athens and Eleusis, where the Rharian plain was solemnly ploughed every year in memory of the first sowing of wheat. She was also much worshipped in Sicily, which from its fertility was accounted one of her favourite places of abode (see ELEUSINIA). As the goddess of fertility, Demeter was in many regions associated with Poseidon, the god of fertilizing water. This was particularly the case in Arcadia, where Poseidon was regarded as the father of Persephone. She was also joined with Dionysus, the god of wine, and, as mother of Persephone and goddess of the earth, to which not only the seed, but the dead are committed, she is connected with the lower world under the name of Chthonia. In later times she was often confused with Gaia and Rhea, or Cybele. Besides fruit and honeycombs, the cow and the sow were offered to her, both as emblems of productivity. Her attributes are poppies and ears of corn (also a symbol of fruitfulness), a basket of fruit and a little pig. Other emblems had a mystic significance, as the torch and the serpent, as living in the earth, and as symbolizing a renewal of life by shedding its skin. The Romans identified her with their own Ceres.
 
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