Pluto Necklace, Glyph Sign Symbol Charm Pendant Scorpio planet chain gift (nb)

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Location: Lubbock, Texas
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Item: 254576463168

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Item must be returned within:30 Days
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Country of Origin:United States
Style:Vintage
Chain Style:Snake chain
Necklace Length:Pick 16″ to 50″ inches (40cm to 92cm)
Gender:Any
Setting Style:n/a
Material:Stainless, Lead-free Pewter USA Made
Theme:Planetary Glyphs
Type:Necklace
Secondary Stone:not applicable
Cut Grade:n/a
Main Stone Color:not applicable
Color:Silver
Item Length:Pick 16″-50″ (40-127cm)
Main Stone Treatment:n/a
Metal Purity:304 stainless, pure lead-free pewter
Main Stone:not applicable
Main Stone Creation:n/a
Ann Claridge:Ann Claridge
Metal:Mixed Metals
Main Stone Shape:n/a

INCLUDES Pendant and snake chain necklace in a black velvet jewelry bag. You can also purchase just the pendant alone to hang on your own cord or chain. MEASUREMENTS The pendant measures about .630″ tall x .354″ across x .047″ thick (appx 16mm x 9mm x 1.2mm) The necklace chain is offered in your choice of length from 16″ to 36″ (40cm to 92cm) MATERIALS The pendant is an antiqued silver pewter casting, made in USA. The necklace chain and all its components are made of pure 304 Stainless steel. Stainless is non-tarnishing, hypo-allergenic, shiny, strong and durable. You can sleep, swim or shower in it! IN ASTROLOGY Pluto is the modern ruling planet of Scorpio and is exalted in Virgo. In classical Roman mythology, Pluto is the god of the underworld who is extremely wealthy. The alchemical symbol was given to Pluto on its discovery, three centuries after alchemical practices had all but disappeared. The alchemical symbol can therefore be read as spirit over mind, transcending matter. Pluto takes 248 years to make a full circuit of the zodiac, but its progress is highly variable: it spends between 15 and 26 years in each sign. Pluto as captured by the New Horizons craft on July 14, 2015, in near true color. Astrologically speaking, Pluto is called “the great renewer” and is considered to represent the part of a person that destroys in order to renew by being buried, bringing intense needs and drives to the surface, and expressing them, even at the expense of the existing order. A commonly used keyword for Pluto is “transformation”. It is associated with absolutes, power, extremities, transformations, evolutions, incredible feats, mass movements, and the need to cooperate or share with another if each is not to be destroyed. Pluto governs major business and enormous wealth, mining, surgery and detective work, and any enterprise that involves digging under the surface to bring the truth to light. Pluto is also associated with Tuesday, alongside Mars since Pluto is the higher octave of that planet in astrology. Its entry in Cancer in 1914, the sign in which it was later discovered, coincided with World War I. It is also associated with nuclear armament due to such weapons using plutonium, which was named after the dwarf planet. Nuclear research had its genesis in the 1930s and 40s and later gave rise to the polarized nuclear standoff of the Cold War, with the mass consumer societies of the United States and other democracies facing the totalitarian state of the USSR. The discovery of Pluto also occurred just after the birth of modern psychoanalysis, when Freud and Jung began to explore the depths of the unconscious. In real life events and culture, Pluto has been a major astrological aspect. When it comes to art, movements like Cubism and Surrealism began to de-construct the “normal” view of the world. In medicine, Pluto is seen to be associated with regenerative forces in the body involving cell formation and the reproductive system. The majority of traditional astrologers do not use Pluto as a ruling planet, but do use the planet for interpretation and predictive work, obliquely making reference to projections of influences from higher to lower dimensional spaces. Pluto is considered by modern astrologers to be the primary native ruler of the eighth house and a higher octave of Mars that functions on a collective level. IN ASTRONOMY Pluto (minor planet designation: 134340 Pluto) is an icy dwarf planet in the Kuiper belt, a ring of bodies beyond the orbit of Neptune. It was the first and the largest Kuiper belt object to be discovered. Pluto was discovered by Clyde Tombaugh in 1930 and declared to be the ninth planet from the Sun. After 1992, its status as a planet was questioned following the discovery of several objects of similar size in the Kuiper belt. In 2005, Eris, a dwarf planet in the scattered disc which is 27% more massive than Pluto, was discovered. This led the International Astronomical Union (IAU) to define the term “planet” formally in 2006, during their 26th General Assembly. That definition excluded Pluto and reclassified it as a dwarf planet. It is the ninth-largest and tenth-most-massive known object directly orbiting the Sun. It is the largest known trans-Neptunian object by volume but is less massive than Eris. Like other Kuiper belt objects, Pluto is primarily made of ice and rock and is relatively small—one-sixth the mass of the Moon and one-third its volume. It has a moderately eccentric and inclined orbit during which it ranges from 30 to 49 astronomical units or AU (4.4–7.4 billion km) from the Sun. This means that Pluto periodically comes closer to the Sun than Neptune, but a stable orbital resonance with Neptune prevents them from colliding. Light from the Sun takes 5.5 hours to reach Pluto at its average distance (39.5 AU). Pluto has five known moons: Charon (the largest, with a diameter just over half that of Pluto), Styx, Nix, Kerberos, and Hydra. Pluto and Charon are sometimes considered a binary system because the barycenter of their orbits does not lie within either body. The New Horizons spacecraft performed a flyby of Pluto on July 14, 2015, becoming the first ever, and to date only, spacecraft to do so. During its brief flyby, New Horizons made detailed measurements and observations of Pluto and its moons. In September 2016, astronomers announced that the reddish-brown cap of the north pole of Charon is composed of tholins, organic macromolecules that may be ingredients for the emergence of life, and produced from methane, nitrogen and other gases released from the atmosphere of Pluto and transferred 19,000 km (12,000 mi) to the orbiting moon. The discovery made headlines around the globe. Lowell Observatory, which had the right to name the new object, received more than 1,000 suggestions from all over the world, ranging from Atlas to Zymal. Tombaugh urged Slipher to suggest a name for the new object quickly before someone else did. Constance Lowell proposed Zeus, then Percival and finally Constance. These suggestions were disregarded. The name Pluto, after the god of the underworld, was proposed by Venetia Burney (1918–2009), an eleven-year-old schoolgirl in Oxford, England, who was interested in classical mythology. She suggested it in a conversation with her grandfather Falconer Madan, a former librarian at the University of Oxford’s Bodleian Library, who passed the name to astronomy professor Herbert Hall Turner, who cabled it to colleagues in the United States. Each member of the Lowell Observatory was allowed to vote on a short-list of three potential names: Minerva (which was already the name for an asteroid), Cronus (which had lost reputation through being proposed by the unpopular astronomer Thomas Jefferson Jackson See), and Pluto. Pluto received every vote. The name was announced on May 1, 1930. Upon the announcement, Madan gave Venetia £5 (equivalent to 300 GBP, or 450 USD in 2014) as a reward. The final choice of name was helped in part by the fact that the first two letters of Pluto are the initials of Percival Lowell. Pluto’s astronomical symbol (Pluto symbol.svg, Unicode U+2647, ) was then created as a monogram constructed from the letters “PL”. Pluto’s astrological symbol resembles that of Neptune (Neptune symbol.svg), but has a circle in place of the middle prong of the trident (Pluto’s astrological symbol.svg). The name was soon embraced by wider culture. In 1930, Walt Disney was apparently inspired by it when he introduced for Mickey Mouse a canine companion named Pluto, although Disney animator Ben Sharpsteen could not confirm why the name was given. In 1941, Glenn T. Seaborg named the newly created element plutonium after Pluto, in keeping with the tradition of naming elements after newly discovered planets, following uranium, which was named after Uranus, and neptunium, which was named after Neptune. Most languages use the name “Pluto” in various transliterations. In Japanese, Houei Nojiri suggested the translation Meiosei (“Star of the King (God) of the Underworld”), and this was borrowed into Chinese, Korean, and Vietnamese (which instead uses “Sao Diêm Vuong”, which was derived from the Chinese term (Yánwáng), as “minh” is a homophone for the Sino-Vietnamese words for “dark” and “bright”). Some Indian languages use the name Pluto, but others, such as Hindi, use the name of Yama, the God of Death in Hindu and Buddhist mythology. Polynesian languages also tend to use the indigenous god of the underworld, as in Maori Whiro. Once Pluto was found, its faintness and lack of a resolvable disc cast doubt on the idea that it was Lowell’s Planet X. Estimates of Pluto’s mass were revised downward throughout the 20th century. Astronomers initially calculated its mass based on its presumed effect on Neptune and Uranus. In 1931, Pluto was calculated to be roughly the mass of Earth, with further calculations in 1948 bringing the mass down to roughly that of Mars. In 1976, Dale Cruikshank, Carl Pilcher and David Morrison of the University of Hawaii calculated Pluto’s albedo for the first time, finding that it matched that for methane ice; this meant Pluto had to be exceptionally luminous for its size and therefore could not be more than 1 percent the mass of Earth. (Pluto’s albedo is 1.4–1.9 times that of Earth.) In 1978, the discovery of Pluto’s moon Charon allowed the measurement of Pluto’s mass for the first time: roughly 0.2% that of Earth, and far too small to account for the discrepancies in the orbit of Uranus. Subsequent searches for an alternative Planet X, notably by Robert Sutton Harrington, failed. In 1992, Myles Standish used data from Voyager 2’s flyby of Neptune in 1989, which had revised the estimates of Neptune’s mass downward by 0.5%—an amount comparable to the mass of Mars—to recalculate its gravitational effect on Uranus. With the new figures added in, the discrepancies, and with them the need for a Planet X, vanished. Today, the majority of scientists agree that Planet X, as Lowell defined it, does not exist. Lowell had made a prediction of Planet X’s orbit and position in 1915 that was fairly close to Pluto’s actual orbit and its position at that time; Ernest W. Brown concluded soon after Pluto’s discovery that this was a coincidence. From 1992 onward, many bodies were discovered orbiting in the same volume as Pluto, showing that Pluto is part of a population of objects called the Kuiper belt. This made its official status as a planet controversial, with many questioning whether Pluto should be considered together with or separately from its surrounding population. Museum and planetarium directors occasionally created controversy by omitting Pluto from planetary models of the Solar System. In February 2000 the Hayden Planetarium in New York City displayed a Solar System model of only eight planets, which made headlines almost a year later. Ceres, Pallas, Juno and Vesta lost their planet status after the discovery of many other asteroids. Similarly, objects increasingly closer in size to Pluto were discovered in the Kuiper belt region. On July 29, 2005, astronomers at Caltech announced the discovery of a new trans-Neptunian object, Eris, which was substantially more massive than Pluto and the most massive object discovered in the Solar System since Triton in 1846. Its discoverers and the press initially called it the tenth planet, although there was no official consensus at the time on whether to call it a planet. Others in the astronomical community considered the discovery the strongest argument for reclassifying Pluto as a minor planet. IN MYTHOLOGY Pluto (Latin: Pluto; Greek: , Ploúton) was the ruler of the underworld in classical mythology. The earlier name for the god was Hades, which became more common as the name of the underworld itself. In ancient Greek religion and mythology, Pluto represents a more positive concept of the god who presides over the afterlife. Plouton was frequently conflated with Ploutos, the Greek god of wealth, because mineral wealth was found underground, and because as a chthonic god Pluto ruled the deep earth that contained the seeds necessary for a bountiful harvest. The name Plouton came into widespread usage with the Eleusinian Mysteries, in which Pluto was venerated as both a stern ruler and a loving husband to Persephone. The couple received souls in the afterlife and are invoked together in religious inscriptions, being referred to as Plouton and as Kore respectively. Hades, by contrast, had few temples and religious practices associated with him, and he is portrayed as the dark and violent abductor of Persephone. Pluto and Hades differ in character, but they are not distinct figures and share two dominant myths. In Greek cosmogony, the god received the rule of the underworld in a three-way division of sovereignty over the world, with his brother Zeus ruling the sky and his other brother Poseidon sovereign over the sea. His central narrative in myth is of him abducting Persephone to be his wife and the queen of his realm. Plouton as the name of the ruler of the underworld first appears in Greek literature of the Classical period, in the works of the Athenian playwrights and of the philosopher Plato, who is the major Greek source on its significance. Under the name Pluto, the god appears in other myths in a secondary role, mostly as the possessor of a quest-object, and especially in the descent of Orpheus or other heroes to the underworld. Pluto, genitive Plutonis) is the Latinized form of the Greek Plouton. Pluto’s Roman equivalent is Dis Pater, whose name is most often taken to mean “Rich Father” and is perhaps a direct translation of Plouton. Pluto was also identified with the obscure Roman Orcus, like Hades the name of both a god of the underworld and the underworld as a place. The borrowed Greek name Pluto is sometimes used for the ruler of the dead in Latin literature, leading some mythology handbooks to assert misleadingly that Pluto was the Roman counterpart of Hades. Pluto (Pluton in French and German, Plutone in Italian) becomes the most common name for the classical ruler of the underworld in subsequent Western literature and other art forms. The name Plouton does not appear in Greek literature of the Archaic period. In Hesiod’s Theogony, the six children of Cronus and Rhea are Zeus, Hera, Poseidon, Hades, Demeter, and Hestia. The male children divide the world into three realms. Hades takes Persephone by force from her mother Demeter, with the consent of Zeus. Ploutos, “Wealth,” appears in the Theogony as the child of Demeter and Iasion: “fine Plutus, who goes upon the whole earth and the broad back of the sea, and whoever meets him and comes into his hands, that man he makes rich, and he bestows much wealth upon him.” The union of Demeter and Iasion, described also in the Odyssey, took place in a fallow field that had been ploughed three times, in what seems to be a reference to a ritual copulation or sympathetic magic to ensure the earth’s fertility. “The resemblance of the name Ploutos to Plouton …,” it has been noted, “cannot be accidental. Plouton is lord of the dead, but as Persephone’s husband he has serious claims to the powers of fertility.” Demeter’s son Plutus merges in the narrative tradition with her son-in-law Pluto, redefining the implacable chariot-driver Hades whose horses trample the flowering earth. That the underworld god was associated early on with success in agricultural activity is already evident in Hesiod’s Works and Days, line 465-469: “Pray to Zeus of the Earth and to pure Demeter to make Demeter’s holy grain sound and heavy, when first you begin ploughing, when you hold in your hand the end of the plough-tail and bring down your stick on the backs of the oxen as they draw on the pole-bar by the yoke-straps.” Plouton was one of several euphemistic names for Hades, described in the Iliad as the god most hateful to mortals. Plato says that people prefer the name Plouton, “giver of wealth,” because the name of Hades is fear-provoking. The name was understood as referring to “the boundless riches of the earth, both the crops on its surface—he was originally a god of the land—and the mines hidden within it.” What is sometimes taken as “confusion” of the two gods Plouton and Ploutos (“Wealth”) held or acquired a theological significance in antiquity. As a lord of abundance or riches, Pluto expresses the aspect of the underworld god that was positive, symbolized in art by the “horn of plenty” (cornucopia), by means of which Plouton is distinguished from the gloomier Hades. The Roman poet Ennius (ca. 239–169 BC), the leading figure in the Hellenization of Latin literature, considered Pluto a Greek god to be explained in terms of the Roman equivalents Dis Pater and Orcus. It is unclear whether Pluto had a literary presence in Rome before Ennius. Some scholars think that rituals and beliefs pertaining to Pluto entered Roman culture with the establishment of the Saecular Games in 249 BC, and that Dis pater was only a translation of Plouton. In the mid-1st century BC, Cicero identifies Pluto with Dis, explaining that “The earth in all its power and plenty is sacred to Father Dis, a name which is the same as Dives, ‘The Wealthy One,’ as is the Greek Plouton. This is because everything is born of the earth and returns to it again.” During the Roman Imperial era, the Greek geographer Strabo (1st century AD) makes a distinction between Pluto and Hades. In writing of the mineral wealth of ancient Iberia (Roman Spain), he says that among the Turdetani, it is “Pluto, and not Hades, who inhabits the region down below.” In the discourse On Mourning by the Greek author Lucian (2nd century AD), Pluto’s “wealth” is the dead he rules over in the abyss (chasma); the name Hades is reserved for the underworld itself. In Greek religious practice, Pluto is sometimes seen as the “chthonic Zeus” (Zeus Chthonios or Zeus Catachthonios), or at least as having functions or significance equivalent to those of Zeus but pertaining to the earth or underworld. In ancient Roman and Hellenistic religion, Pluto was identified with a number of other deities, including Summanus, the Roman god of nocturnal thunder; Februus, the Roman god from whose purification rites the month of February takes its name; the syncretic god Serapis, regarded as Pluto’s Egyptian equivalent; and the Semitic god Muth. Muth was described by Philo of Byblos as the equivalent of both Thanatos (Death personified) and Pluto. The ancient Greeks did not regard Pluto as “death” per se. The best-known myth involving Pluto or Hades is the abduction of Persephone, also known as Kore (“the Maiden”). The earliest literary versions of the myth are a brief mention in Hesiod’s Theogony and the extended narrative of the Homeric Hymn to Demeter; in both these works, the ruler of the underworld is named as Hades (“the Hidden One”). Hades is an unsympathetic figure, and Persephone’s unwillingness is emphasized. Increased usage of the name Plouton in religious inscriptions and literary texts reflects the influence of the Eleusinian Mysteries, which treated Pluto and Persephone as a divine couple who received initiates in the afterlife; as such, Pluto was disassociated from the “violent abductor” of Kore. Two early works that give the abductor god’s name as Pluto are the Greek mythography traditionally known as the Library of “Apollodorus” (1st century BC) and the Latin Fables of Hyginus (ca. 64 BC–AD 17). The most influential version of the abduction myth is that of Ovid (d. 17 or 18 AD), who tells the story in both the Metamorphoses (Book 5) and the Fasti (Book 4). Another major retelling, also in Latin, is the long unfinished poem De raptu Proserpinae (“On the Abduction of Proserpina”) by Claudian (d. 404 AD). Ovid uses the name Dis, not Pluto in these two passages, and Claudian uses Pluto only once; translators and editors, however, sometimes supply the more familiar “Pluto” when other epithets appear in the source text. The abduction myth was a popular subject for Greek and Roman art, and recurs throughout Western art and literature, where the name “Pluto” becomes common (see Pluto in Western art and literature below). Narrative details from Ovid and Claudian influence these later versions in which the abductor is named as Pluto, especially the role of Venus and Cupid in manipulating Pluto with love and desire. Throughout the Middle Ages and Renaissance, and certainly by the time of Natale Conti’s influential Mythologiae (1567), the traditions pertaining to the various rulers of the classical underworld coalesced into a single mythology that made few if any distinctions among Hades, Pluto, Dis, and Orcus. As Pluto gained importance as an embodiment of agricultural wealth within the Eleusinian Mysteries, from the 5th century BC onward the name Hades was increasingly reserved for the underworld as a place. Neither Hades nor Pluto was one of the traditional Twelve Olympians, and Hades seems to have received limited cult, perhaps only at Elis, where the temple was opened once a year. During the time of Plato, the Athenians periodically honored the god called Plouton with the “strewing of a couch” (tên klinên strôsai). At Eleusis, Plouton had his own priestess. Pluto was worshipped with Persephone as a divine couple at Knidos, Ephesos, Mytilene, and Sparta as well as at Eleusis, where they were known simply as God (Theos) and Goddess (Thea). In the ritual texts of the mystery religions preserved by the so-called Orphic or Bacchic gold tablets, from the late 5th cetury BC onward the name Hades appears more frequently than Plouton, but in reference to the underground place: Plouton is the ruler who presides over it in a harmonious partnership with Persephone. By the end of the 4th century BC, the name Plouton appears in Greek metrical inscriptions. Two fragmentary tablets greet Pluto and Persephone jointly, and the divine couple appear as welcoming figures in a metrical epitaph: I know that even below the earth, if there is indeed a reward for the worthy ones, the first and foremost honors, nurse, shall be yours, next to Persephone and Pluto. Hesychius identifies Pluto with Eubouleus, but other ancient sources distinguish between these two underworld deities. In the Mysteries Eubouleus plays the role of a torchbearer, possibly a guide for the initiate’s return. In the view of Lewis Richard Farnell, Eubouleus was originally a title referring to the “good counsel” the ruler of the underworld was able to give and which was sought at Pluto’s dream oracles; by the 2nd century BC, however, he had acquired a separate identity. Magic invocations The names of both Hades and Pluto appear also in the Greek Magical Papyri and curse tablets, with Hades typically referring to the underworld as a place, and Pluto regularly invoked as the partner of Persephone. Five Latin curse tablets from Rome, dating to the mid-1st century BC, promise Persephone and Pluto an offering of “dates, figs, and a black pig” if the curse is fulfilled by the desired deadline. The pig was a characteristic animal sacrifice to chthonic deities, whose victims were almost always black or dark in color. A set of curse tablets written in Doric Greek and found in a tomb addresses a Pasianax, “Lord to All,” sometimes taken as a title of Pluto, but more recently thought to be a magical name for the corpse. Pasianax is found elsewhere as an epithet of Zeus, or in the tablets may invoke a daimon like Abrasax. Sanctuaries of Pluto Main article: Ploutonion A sanctuary dedicated to Pluto was called a ploutonion (Latin plutonium). The complex at Eleusis for the mysteries had a ploutonion regarded as the birthplace of the divine child Ploutos, in another instance of conflation or close association of the two gods. Greek inscriptions record an altar of Pluto, which was to be “plastered”, that is, resurfaced for a new round of sacrifices at Eleusis. One of the known ploutonia was in the sacred grove between Tralleis and Nysa, where a temple of Pluto and Persephone was located. Visitors sought healing and dream oracles. The ploutonion at Hierapolis, Phrygia, was connected to the rites of Cybele, but during the Roman Imperial era was subsumed by the cult of Apollo, as confirmed by archaeological investigations during the 1960s. It too was a dream oracle. The sites often seem to have been chosen because the presence of naturally occurring mephitic vapors was thought to indicate an opening to the underworld. In Italy, Avernus was considered an entrance to the underworld that produced toxic vapors, but Strabo seems not to think that it was a ploutonion. Christian writers of late antiquity sought to discredit the competing gods of Roman and Hellenistic religions, often adopting the euhemerizing approach in regarding them not as divinities, but as people glorified through stories and cultic practices and thus not true deities worthy of worship. The infernal gods, however, retained their potency, becoming identified with the Devil and treated as demonic forces by Christian apologists. One source of Christian revulsion toward the chthonic gods was the arena. Attendants in divine costume, among them a “Pluto” who escorted corpses out, were part of the ceremonies of the gladiatorial games. Tertullian calls the mallet-wielding figure usually identified as the Etruscan Charun the “brother of Jove,” that is, Hades/Pluto/Dis, an indication that the distinctions among these denizens of the underworld were becoming blurred in a Christian context. Prudentius, in his poetic polemic against the religious traditionalist Symmachus, describes the arena as a place where savage vows were fulfilled on an altar to Pluto (solvit ad aram / Plutonis fera vota), where fallen gladiators were human sacrifices to Dis and Charon received their souls as his payment, to the delight of the underworld Jove (Iovis infernalis).

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