The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12). Frazer James George

The Golden Bough: A Study in Magic and Religion (Third Edition, Vol. 07 of 12)

may suspect that the tribute of corn ceased to flow from far countries to Athens, when, with her falling fortunes and decaying empire, her proud galleys had ceased to carry the terror of the Athenian arms into distant seas. But if the homage was no longer paid in the substantial shape of cargoes of grain, it continued down to the latest days of paganism to be paid in the cheaper form of gratitude for that inestimable benefit, which the Athenians claimed to have received from the Corn Goddess and to have liberally communicated to the rest of mankind. Even the Sicilians, who, inhabiting a fertile corn-growing island, worshipped Demeter and Persephone above all the gods and claimed to have been the first to receive the gift of the corn from the Corn Goddess,192 nevertheless freely acknowledged that the Athenians had spread, though they had not originated, the useful discovery among the nations. Thus the patriotic Sicilian historian Diodorus, while giving the precedence to his fellow-countrymen, strives to be just to the Athenian pretensions in the following passage.193 “Mythologists,” says he, “relate that Demeter, unable to find her daughter, lit torches at the craters of Etna194 and roamed over many parts of the world. Those people who received her best she rewarded by giving them in return the fruit of the wheat; and because the Athenians welcomed her most kindly of all, she bestowed the fruit of the wheat on them next after the Sicilians. Wherefore that people honoured the goddess more than any other folk by magnificent sacrifices and the mysteries at Eleusis, which for their extreme antiquity and sanctity have become famous among all men. From the Athenians many others received the boon of the corn and shared the seed with their neighbours, till they filled the whole inhabited earth with it. But as the people of Sicily, on account of the intimate relation in which they stood to Demeter and the Maiden, were the first to participate in the newly discovered corn, they appointed sacrifices and popular festivities in honour of each of the two goddesses, naming the celebrations after them and signifying the nature of the boons they had received by the dates of the festivals. For they celebrated the bringing home of the Maiden at the time when the corn was ripe, performing the sacrifice and holding the festivity with all the solemnity and zeal that might be reasonably expected of men who desired to testify their gratitude for so signal a gift bestowed on them before all the rest of mankind. But the sacrifice to Demeter they assigned to the time when the sowing of the corn begins; and for ten days they hold a popular festivity which bears the name of the goddess, and is remarkable as well for the magnificence of its pomp as for the costumes then worn in imitation of the olden time. During these days it is customary for people to rail at each other in foul language, because when Demeter was mourning for the rape of the Maiden she laughed at a ribald jest.”195 Thus despite his natural prepossession in favour of his native land, Diodorus bears testimony both to the special blessing bestowed on the Athenians by the Corn Goddess, and to the generosity with which they had imparted the blessing to others, until it gradually spread to the ends of the earth. Again, Cicero, addressing a Roman audience, enumerates among the benefits which Athens was believed to have conferred on the world, the gift of the corn and its origin in Attic soil; and the cursory manner in which he alludes to it seems to prove that the tradition was familiar to his hearers.196 Four centuries later the rhetorician Himerius speaks of Demeter's gift of the corn and the mysteries to the Athenians as the source of the first and greatest service rendered by their city to mankind;197 so ancient, widespread, and persistent was the legend which ascribed the origin of the corn to the goddess Demeter and associated it with the institution of the Eleusinian mysteries. No wonder that the Delphic oracle called Athens “the Metropolis of the Corn.”198

The Sicilians seem to have associated Demeter with the seed-corn and Persephone with the ripe ears. Difficulty of distinguishing between Demeter and Persephone as personifications of different aspects of the corn.

From the passage of Diodorus which I have quoted we learn that the Sicilians celebrated the festival of Demeter at the beginning of sowing, and the festival of Persephone at harvest. This proves that they associated, if they did not identify, the Mother Goddess with the seed-corn and the Daughter Goddess with the ripe ears. Could any association or identification be more easy and obvious to people who personified the processes of nature under the form of anthropomorphic deities? As the seed brings forth the ripe ear, so the Corn Mother Demeter gave birth to the Corn Daughter Persephone. It is true that difficulties arise when we attempt to analyse this seemingly simple conception. How, for example, are we to divide exactly the two persons of the divinity? At what precise moment does the seed cease to be the Corn Mother and begins to burgeon out into the Corn Daughter? And how far can we identify the material substance of the barley and wheat with the divine bodies of the Two Goddesses? Questions of this sort probably gave little concern to the sturdy swains who ploughed, sowed, and reaped the fat fields of Sicily. We cannot imagine that their night's rest was disturbed by uneasy meditations on these knotty problems. It would hardly be strange if the muzzy mind of the Sicilian bumpkin, who looked with blind devotion to the Two Goddesses for his daily bread, totally failed to distinguish Demeter from the seed and Persephone from the ripe sheaves, and if he accepted implicitly the doctrine of the real presence of the divinities in the corn without discriminating too curiously between the material and the spiritual properties of the barley or the wheat. And if he had been closely questioned by a rigid logician as to the exact distinction to be drawn between the two persons of the godhead who together represented for him the annual vicissitudes of the cereals, Hodge might have scratched his head and confessed that it puzzled him to say where precisely the one goddess ended and the other began, or why the seed buried in the ground should figure at one time as the dead daughter Persephone descending into the nether world, and at another as the living Mother Demeter about to give birth to next year's crop. Theological subtleties like these have posed longer heads than are commonly to be found on bucolic shoulders.

The time of the year when the first-fruits of the corn were offered to Demeter and Persephone at Eleusis is not known.

The time of year at which the first-fruits were offered to Demeter and Persephone at Eleusis is not explicitly mentioned by ancient authorities, and accordingly no inference can be drawn from the date of the offering as to its religious significance. It is true that at the Eleusinian mysteries the Hierophant and Torchbearer publicly exhorted the Greeks in general, as distinguished from the Athenians and their allies, to offer the first-fruits in accordance with ancestral custom and the bidding of the Delphic oracle.199 But there is nothing to shew that the offerings were made immediately after the exhortation. Nor does any ancient authority support the view of a modern scholar that the offering of the first-fruits, or a portion of them, took place at the Festival before Ploughing (Proerosia),200 though that festival would no doubt be an eminently appropriate occasion for propitiating with such offerings the goddess on whose bounty the next year's crop was believed to depend.

The Festival of the Threshing-floor (Haloa) at Eleusis.

On the other hand, we are positively told that the first-fruits were carried to Eleusis to be used at the Festival of the Threshing-floor (Haloa).201 But the statement, cursorily reported by writers of no very high authority, cannot be implicitly relied upon; and even if it could, we should hardly be justified in inferring from it that all the first-fruits of the corn were offered to Demeter and Persephone at this festival. Be that as it may, the Festival of the Threshing-floor was intimately connected with the worship both of Demeter and of Dionysus, and accordingly it deserves our attention. It is said to have been sacred to both these deities;202 and while the name seems to connect it rather with the Corn Goddess than with the Wine God, we are yet informed that it was held by the Athenians on the occasion of the pruning of the vines and the tasting of the stored-up wine.203 The festival is frequently mentioned in Eleusinian inscriptions, from some of which we gather that it included sacrifices to the two goddesses and a so-called Ancestral Contest, as

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192

Diodorus Siculus, v. 2 and 4; Cicero, In C. Verrem, act. ii. bk. iv. chapters 48 sq. Both writers mention that the whole of Sicily was deemed sacred to Demeter and Persephone, and that corn was said to have grown in the island before it appeared anywhere else. In support of the latter claim Diodorus Siculus (v. 2. 4) asserts that wheat grew wild in many parts of Sicily.

193

Diodorus Siculus, v. 4.

194

This legend, which is mentioned also by Cicero (In C. Verrem, act. ii. bk. iv. ch. 48), was no doubt told to explain the use of torches in the mysteries of Demeter and Persephone. The author of the Homeric Hymn to Demeter tells us (verses 47 sq.) that Demeter searched for her lost daughter for nine days with burning torches in her hands, but he does not say that the torches were kindled at the flames of Etna. In art Demeter and Persephone and their attendants were often represented with torches in their hands. See L. R. Farnell, The Cults of the Greek States, iii. (Oxford, 1907) plates xiii., xv. a, xvi., xvii., xviii., xix., xx., xxi. a, xxv., xxvii. b. Perhaps the legend of the torchlight search for Persephone and the use of the torches in the mysteries may have originated in a custom of carrying fire about the fields as a charm to secure sunshine for the corn. See The Golden Bough,² iii. 313.

195

The words which I have translated “the bringing home of the Maiden” (τῆς Κόρης τὴν καταγωγήν) are explained with great probability by Professor M. P. Nilsson as referring to the bringing of the ripe corn to the barn or the threshing-floor (Griechische Feste, Leipsic, 1906, pp. 356 sq.). This interpretation accords perfectly with a well-attested sense of καταγωγή and its cognate verb κατάγειν, and is preferable to the other possible interpretation “the bringing down,” which would refer to the descent of Persephone into the nether world; for such a descent is hardly appropriate to a harvest festival.

196

Cicero, Pro L. Flacco, 26.

197

Himerius, Orat. ii. 5.

198

Μητρόπολις τῶν καρπῶν, Aristides, Panathen. vol. i. p. 168 ed. G. Dindorf (Leipzig, 1829).

199

Dittenberger, Sylloge Inscriptionum Graecarum,² No. 20, lines 25 sqq.; E. S. Roberts and E. A. Gardner, Introduction to Greek Epigraphy, ii. (Cambridge, 1905) No. 9, lines 25 sqq., κελευέτω δὲ καί ὁ ἱεροφάντης καὶ ὁ δᾳδοῦχος μυστηρίοις ἀπάρχεσθαι τοὺς Ἔλληνας τοῦ καρποῦ κατὰ τὰ πάτρια καὶ τὴν μαντείαν τὴν ἐγ Δελφῶν. By coupling μυστηρίοις with ἀπάρχεσθαι instead of with κελεύετω, Miss J. E. Harrison understands the offering instead of the exhortation to have been made at the mysteries (Prolegomena to the Study of Greek Religion, Second Edition, p. 155, “Let the Hierophant and the Torchbearer command that at the mysteries the Hellenes should offer first-fruits of their crops,” etc.). This interpretation is no doubt grammatically permissible, but the context seems to plead strongly, if not to be absolutely decisive, in favour of the other. It is to be observed that the exhortation was addressed not to the Athenians and their allies (who were compelled to make the offering) but only to the other Greeks, who might make it or not as they pleased; and the amount of such voluntary contributions was probably small compared to that of the compulsory contributions, as to the date of which nothing is said. That the proclamation to the Greeks in general was an exhortation (κελευέτω), not a command, is clearly shewn by the words of the decree a few lines lower down, where commissioners are directed to go to all Greek states exhorting but not commanding them to offer the first-fruits (ἐκείνοις δὲ μὴ ἐπιτάττοντας, κελεύοντας δὲ ἀπάρχεσθαι ἐὰν βούλωνται κατὰ τὰ πάτρια καὶ τὴν μαντείαν ἐγ Δελφῶν). The Athenians could not command free and independent states to make such offerings, still less could they prescribe the exact date when the offerings were to be made. All that they could and did do was, taking advantage of the great assembly of Greeks from all quarters at the mysteries, to invite or exhort, by the mouth of the great priestly functionaries, the foreigners to contribute.

200

August Mommsen, Feste der Stadt Athen im Altertum (Leipsic, 1898), pp. 192 sqq.

201

Eustathius on Homer, Iliad, ix. 534, p. 772; Im. Bekker, Anecdota Graeca, i. 384 sq., s. v. Ἁλῶα. Compare O. Rubensohn, Die Mysterienheiligtümer in Eleusis und Samothrake (Berlin, 1892), p. 116.

202

Eustathius on Homer, Iliad, ix. 534, p. 772; Im. Bekker, Anecdota Graeca, i. 384 sq., s. v. Ἁλῶα.

203

Scholia in Lucianum, ed. H. Rabe (Leipsic, 1906), pp. 279 sq. (scholium on Dialog. Meretr. vii. 4).