Authors Herakleitos to Ovid

HERAKLEITOS

A man in the night kindles a light for himself when his
vision is extinguished; living, he is in contact with the
dead, when asleep, and with the sleeper, when awake.
(Herakleitos, Diels 236)

             HERODOTUS

On this lake it is that the Egyptians represent by night his
sufferings whose name I refrain from mentioning, and this
representation they call their Mysteries. I know well the
whole course of the proceedings in these ceremonies, but
they shall not pass my lips. So too, with regard to the
mysteries of Demeter, which the Greek term "the
Thesmophoria," I know them, but I shall not mention them,
except so far as may be done without impiety. The
daughters of Danaus brought these rites from Egypt, and
taught them to the Pelasgic women of the Peloponnese.
Afterward, when the inhabitants of the peninsula were
driven from their homes by the Dorians, the rites perished.
Only in Arcadia, where the natives remained and were not
compelled to migrate, their observance continued.
(Herodotus, The History II, 171)
The following is a tale which was told by Dicaeus, the son
of Theocydes, an Athenian, who was at this time in exile
and had gained a good report among the Medes. He
declared that after the army of Xerxes had, in the absence
of the Athenians, wasted Attica, he chanced to be with
Demaratus, the Lacedaemonian in the Thriasian plain, and
that while there, he saw a cloud of dust advancing from
Eleusis, such as a host of thirty thousand men might raise.
As he and his companion were wondering who the men,
from whom the dust arose, could possibly be, a sound of
voices reached his ear, and he thought that he recognized
the mystic hymn to Bacchus, Now Demaratus was
unacquainted with the rites of Eleusis, and so he inquired
of Dicaeus what the voices were saying. Dicaeus made
answer -
O Demaratus! beyond a doubt some mighty calamity is
about to befall the king's army! For it is manifest, inasmuch
as Attica is deserted by its inhabitants, that the sound
which we have heard is an unearthly one and is now upon
its way from Eleusis to aid the Athenians and their
confederates. If it descends upon the Peloponnese,
danger will threaten the king himself and his land army - if
it moves towards the ships at Salamis, 'twill go hard but
the king's fleet there suffers destruction. Every year the
Athenians celebrate this feast to the Mother and the
Daughter; and all who wish, whether they be Athenians or
any other Greeks, are initiated. The sound thou hearest is
the Bacchic song, which is wont to be sung at that festival.
"Hush now," rejoined the other; "and see thou tell no man
of this matter. For if thy words be brought to the king's ear,
thou wilt assuredly lose thy head because of them; neither
I nor any man living can save thee. Hold thy peace
therefore. The gods will see to the king's army." Thus
Demaratus counseled him; and they looked, and saw the
dust, from which the sound arose, become a cloud, and
the cloud rise up into the air and sail away to Salamis,
making for the station of the Grecian fleet. Then they knew
it was the fleet of Xerxes which would suffer destruction.
Such was the tale told by Dicaeus the son of Theocydes;
and he appealed for its truth to Demaratus and other eye-
witnesses.
(Herodotus VIII, 65)

The Persians, as soon as they were put to flight by the
Lacedaemonians, ran hastily away, without preserving
any order, and took refuge in their own camp, within the
wooden defense which they had raised in the Theban
territory. It is a marvel to me how it came to pass, that
although the battle was fought quite close to the grove of
Demeter, yet not a single Persian appears to have died on
the sacred soil, nor even to have set foot upon it, while
round about the precinct, in the unconsecrated ground,
great numbers perished. I imagine - if it is lawful, in matters
which concern the gods, to imagine anything - that the
goddess herself kept them out, because they had burnt
her dwelling at Eleusis. Such, then, was the issue of this
battle.
The Persians, as soon as they were put to flight by the
Lacedaemonians, ran hastily away, without preserving
any order, and took refuge in their own camp, within the
wooden defense which they had raised in the Theban
territory. It is a marvel to me how it came to pass, that
although the battle was fought quite close to the grove of
Demeter, yet not a single Persian appears to have died on
the sacred soil, nor even to have set foot upon it, while
round about the precinct, in the unconsecrated ground,
great numbers perished. I imagine - if it is lawful, in matters
which concern the gods, to imagine anything - that the
goddess herself kept them out, because they had burnt
her dwelling at Eleusis. Such, then, was the issue of this
battle.
(Herodotus IX, 65)

(Herodotus IX, 65)

                     HESIOD

The snake of Cychreus: Hesiod says that it was brought
up by Cychreus, and was driven out by Eurylochus as
defiling the island, but that Demeter received it into
Eleusis, and that it became her attendant.

The snake of Cychreus: Hesiod says that it was brought
up by Cychreus, and was driven out by Eurylochus as
defiling the island, but that Demeter received it into
Eleusis, and that it became her attendant.
(Hesiod Catalogues of Women and Eoiae 77)

Zeus entered also into the bed of fruitful Demeter, who
bore him Persephone of the white arms, she that Aidoneus
ravished away from her mother and Zeus of the counsels
granted it.
(Hesiod, Theogony 912-914)

Demeter, shining among goddesses, after the embraces of
the hero Iasion in the sweetness of love, brought forth
Ploutos in a thrice-plowed field there in the fertile
countryside of Crete, a good son, who walks over earth
and the sea's wide ridges everywhere, and he who meets
him with the giving of hands between them is made a
prosperous man, to whom great wealth is granted.
(Hesiod, Theogony 912-914)

Demeter, shining among goddesses, after the embraces of
the hero Iasion in the sweetness of love, brought forth
Ploutos in a thrice-plowed field there in the fertile
countryside of Crete, a good son, who walks over earth
and the sea's wide ridges everywhere, and he who meets
him with the giving of hands between them is made a
prosperous man, to whom great wealth is granted.
(Hesiod, Theogony 969-974)
Little concern has he with quarrels and courts who has
not a year's victuals laid up betimes, even that which the
earth bears, Demeter's grain.
(Hesiod Works and Days 31)

But do you at any rate, always remembering my charge,
work, high-born Perses, that Hunger may hate you, and
venerable Demeter richly crowned may love you and fill
your barn with food.
(Hesiod, Works and Days, 328-331)
When the Pleiades, daughters of Atlas, are rising, begin
your harvest, and your ploughing when they are going to
set. Forty nights and days they are hidden and appear
again as the year moves round, when first you sharpen
your sickle. This is the law of the plains, and of those who
live near the sea, and who inhabit rich country, the glens
and dingles far from the tossing sea,---strip to sow and
strip to plough and strip to reap, if you wish to get in all
Demeter's fruits in due season, and that each kind may
grow in its season.
(Hesiod, Works and Days, 383-393)

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 stock on the backs of
the oxen as they draw on the pole-bar by the yoke-straps.
(Hesiod, Works and Day, 465-469)

Set your slaves to winnow Demeter's holy grain, when
strong Orion first appears, on a smooth threshing-floor in
an airy place.
(Hesiod, Works and Days,. 597-599)

But when the Pleiades and Hyades and strong Orion
begin to set, then remember to plough in season: and so
the completed year will fitly pass beneath the earth.
(Hesiod, Works and Days, 614-617)
Look about you very carefully and throw out Demeter's
holy grain upon the well-rolled threshing floor on the
seventh of the mid-month.
(Hesiod Works and Days 805-807)

             HIPPOLYTUS

The Phrygians, however assert, he says, that he is
likewise "a green ear of corn reaped." And after the
Phrygians, the Athenians, while initiating people into the
Eleusinian rites, likewise display to those who are being
admitted to the highest grade at these mysteries, the
might, and marvelous, and most perfect secret suitable for
one initiated into the highest mystic truths: (I allude to) an
ear of corn in silence reaped. But this ear of corn is also
(considered) among the Athenians to constitute the
perfect enormous illumination (that has descended) from
the unportrayable one, just as the Hierophant himself
(declares); not, indeed, emasculated like Attis, but made a
eunuch by means of hemlock, and despising all carnal
generation. (Now) by night in Eleusis, beneath a huge fire,
(the Celebrant,) enacting the great and secret mysteries,
vociferates and cries aloud, saying, "August Brimo has
brought forth a consecrated son, Brimus;" that is, a potent
(mother has been delivered of) a potent child. But revered,
he says, is the generation that is spiritual, heavenly, from
above, and potent is he that is so born. For the mystery is
called "Eleusin" and "Anactorium." "Eleusin," because, he
says, we who are spiritual come flowing down from Adam
above; for the word "eleusesthai" is, he says, of the same
import with the expression "to come." But "Anactorium" is
of the same import with the expression "to ascend
upward." This, he says, is what they affirm who have been
initiated in the mysteries of the Eleusinians. It is, however,
a regulation of law, that those who have been admitted
into the lesser should again be initiated into the Great
Mysteries. For greater destinies obtain greater portions.
But the inferior mysteries, he says are those of Proserpine
below; in regard of which mysteries, and the path which
leads there, which is wide and spacious, and conducts
those that are perishing to Proserpine, the poet likewise
says: -
"But under her a fearful path extends,
Hollow, miry, yet best guide to
Highly-honored Aphrodite's lovely grove."
Highly-honored Aphrodite's lovely grove."
These, he says, are the inferior mysteries those
appertaining to carnal generation. Now, those men who
are initiated into these inferior (mysteries) ought to pause,
and (then) be admitted into the great (and) heavenly
(ones). For they, he says, who obtain their shares (in this
mystery), receive greater portions. For this, he says, is the
gate of heaven; and this a house of God, where the Good
Deity dwells alone. And into this (gate), he says, no
unclean person shall enter, nor one that is natural or
carnal; but it is reserved for the spiritual only.
(Hippolytus The Refutation of All Heresies V, 3)

             HOMER

So again when Demeter fell in love with Iasion, and yielded
to him in a thrice-ploughed fallow field, Zeus came to hear
of it before so very long and killed Iasion with his
thunderbolts.
(Odyssey V, 125)
As the breezes sport with the chaff upon some goodly
threshing floor, when men are winnowing - while yellow
Demeter blows with the wind to sift the chaff from the
grain, and the chaff-heaps grow whiter and whiter -
(Homer Iliad V, 499-502)
But all these things grow there for them unsown
And e'en untilled, both wheat and barley.
(Odyssey IX, 1O9)
But my father soon came to know, and cursed me bitterly,
calling the dread Erinyes to witness. He prayed that no
son of mine might ever sit upon my knees---and the gods,
Zeus of the world below and awful Persephone, fulfilled
his curse.
(Iliad IX 454-457)
There is a fair and fruitful island in mid-ocean called Crete;
it is thickly people and there are ninety cities in it; the
people speak many different languages which overlap one
another, for there are Achaeans, brave Eteocretans,
Dorians of three-fold race, and noble Pelasgi. There is a
great town there, Knossos, where Minos reigned who
every nine years had a conference with Zeus himself.
(Homer Odyssey XIX, 172-178)
Hence it was in Crete that I saw Odysseus and showed
him hospitality, for the winds took him there as he was on
his way to Troy, carrying him off his course from cape
Malea and leaving him in Amnisos off the cave of
Eileithyia, where the harbors are difficult to enter and he
could hardly find shelter from the winds that were then
raging.
(Odyssey XIX, 185-190)
Moreover, I fed the men who were with him with barley
meal from the public store, and got subscriptions of wine
and oxen for them to sacrifice to their heart's content.
(Odyssey XIX, 196-198)

     (HOMERIC HYMN)

Homeric Hymn to Demeter of the seventh century BC.
I begin to sing of rich-haired Demeter, awful goddess - of
her and her trim-ankled daughter whom Aidoneus rapt
away, given to him by all-seeing Zeus the loud-thunderer.

Apart from Demeter lady of the golden sword and glorious
fruits, she was playing with the deep-bosomed daughters
of Oceanus and gathering flowers over a soft meadow,
roses and crocuses and beautiful violets, irises also and
hyacinths and the narcissus, which Earth made to grow at
the will of Zeus and to please the Host of Many, to be a
snare for the bloom-like girl - a marvelous, radiant flower. It
was a thing of awe whether for deathless gods or mortal
men to see: from its root grew a hundred blooms and it
smelled most sweetly, so that all wide heaven above and
the whole earth and the sea's salt swell laughed for joy.
And the girl was amazed and reached out with both hands
to take the lovely toy; but the wide-pathed earth yawned
there in the plain of Nysa, and the lord, Host of Many, with
his immortal horses sprang out upon her - the Son of
Cronos, He who has many names.

He caught her up reluctant on his golden car and bare her
away lamenting. Then she cried out shrilly with her voice,
calling upon her father, the Son of Cronos, who is most
high and excellent.
(Homeric Hymn To Demeter 1-21)
But no one, either of the deathless gods or of mortal men,
heard her voice, nor yet the olive-trees bearing rich fruit:
only tender-hearted Hecate, bright-coifed, the daughter of
Persaeus, heard the girl from her care, and the lord Helios,
Hyperion's bright son, as she cried to her father, the Son
of Cronos. But he was sitting aloof, apart from the gods, in
his temple where many pray, and receiving sweet
offerings from mortal men. So he, that Son of Cronos, of
many names, who is Ruler of Many and Host of Many, was
bearing her away by leave of Zeus on his immortal chariot
- his own brother's child and all unwilling.

And so long as she, the goddess, yet beheld earth and
starry heaven and the strong-flowing sea where fishes
shoal and the rays of the sun, and still hoped to see her
dear mother and the tribes of the eternal gods, so long
hope calmed her great heart for all her trouble.... and the
heights of the mountains and the depths of the sea rang
with her immortal voice: and her queenly mother heard her.

Bitter pain seized her heart, and she rent the covering
upon her divine hair with her dear hand: her dark cloak
she cast down from both her shoulders and sped, like a
wild bird, over the firm land and yielding sea, seeking her
child. But no one would tell her the truth, neither god nor
mortal man; and of the birds of omen none came with true
news for her. Then for nine days queenly Deo wandered
over the earth with flaming torches in her hands, so
grieved that she never tasted ambrosia and the sweet
draught of nectar, nor sprinkled her body with water.
(Homeric Hymn, To Demeter 22-50)
So she would have destroyed the whole race of man with
cruel famine and have robbed them who dwell on
Olympus of their glorious right of gifts and sacrifices, had
not Zeus perceived and marked this in his heart. First he
sent olden-winged Iris to call rich-haired Demeter, lovely in
form. So he commanded. And she obeyed the dark-
clouded Son of Cronos, and sped with swift feet across
the space between. She came to the stronghold of fragrant
Eleusis, and there finding dark-cloaked Demeter in her
temple, spake to her and uttered winged words:
Demeter, father Zeus, whose wisdom is everlasting, calls
you to come join the tribes of the eternal gods: come
therefore, and let not the message I bring from Zeus pass
unobeyed.
Thus said Iris imploring her. But Demeter's heart was not
moved. Then again the father sent forth all the blessed and
eternal gods besides: and they came, one after the other,
and kept calling her and offering many very beautiful gifts
and whatever rights she might be pleased to choose
among the deathless gods. Yet no one was able to
persuade her mind and will, so wrath was he in her heart;
but she stubbornly rejected all their words: for she vowed
that she would never set foot on fragrant Olympus nor let
fruit spring out of the ground, until she beheld with her
eyes her own fair-faced daughter.
Now when all-seeing Zeus the loud-thunderer heard this,
he sent the Slayer of Argus whose wand is of gold to
Erebus, so that having won over Hades with soft words,
he might lead forth chaste Persephone to the light from
the misty gloom to join the gods, and that her mother
might see her with her eyes and cease from her anger.
And Hermes obeyed, and leaving the house of Olympus,
straightway sprang down with speed to the hidden places
of the earth. And he found the lord Hades in his house
seated upon a couch, and his shy mate with him, much
reluctant, because she yearned for her mother. But she
was afar off, brooding on her fell design because of the
deed of the blessed god. And the strong Slayer of Argus
drew near and said:
Dark-haired Hades, ruler over the departed, father Zeus
bids me bring noble Persephone forth from Erebus unto
the gods, that her mother may see her with her eyes and
cease from her dread anger with the immortals; for now
she plans an awful deed, to destroy the weakly tribes of
earth-born men by keeping seed hidden beneath the earth,
and so she makes an end of the honors of the undying
gods. For she keeps fearful anger and does not consort
with the gods, but sits aloof in her fragrant temple,
dwelling in the rocky hold of Eleusis.
So he said. And Aidoneus, ruler over the dead, smiled
grimly and obeyed the behest of Zeus the king. For he
straightway urged wise Persephone, saying:
Go now, Persephone, to your dark-robed mother, go, and
feel kindly in your heart towards me: be not so
exceedingly cast down; for I shall be no unfitting husband
for you among the deathless gods, that am own brother to
father Zeus. And while you are here, you shall rule all that
lives and moves and shall have the greatest rights among
the deathless gods: those who defraud you and do not
appease your power with offerings, reverently performing
rites and paying fit gifts, shall be punished for evermore.
When he said this, wise Persephone was filled with joy
and hastily sprang up for gladness. But he on his part
secretly gave her sweet pomegranate seed to eat, taking
care for himself that he might not remain continually with
grave, dark-robed Demeter. Then Aidoneus the Ruler of
Many openly got ready his deathless horse beneath the
olden chariot. And she mounted on the chariot, and the
strong Slayer of Argus took reins and whip in his dear
hands and drove forth from the hall, the horses speeding
readily. Swiftly they traversed their long course, and
neither the sea nor river waters nor grassy glens nor
mountain-peaks checked the career of the immortal
horses, but they clave the deep air above them as they
went. And Hermes brought them to the place where rich-
crowned Demeter was staying and checked them before
her fragrant temple.
And when Demeter saw them, she rushed forth as does a
Maenad down some thick-wooded mountain, while
Persephone on the other side, when she saw her mother's
sweet eyes, left the chariot and horses, and leaped down
to run to her and falling upon her neck, embraced her. But
while Demeter was still holding her dear child in her arms,
her heart suddenly misgave her for some snare, so that
she feared greatly and ceased fondling her daughter and
asked of her at once:
My child, tell me, surely you have not tasted any food while
you were below? Speak out and hide nothing, but let us
both know. For if you have not, you shall come back from
loathly Hades and live with me and your father the dark-
clouded Son of Cronos and be honored by all the
deathless gods; but if you have tasted food, you must go
back again beneath the secret place of the earth, there to
dwell a third part of the seasons every year: yet for the two
parts you shall be with me and the other deathless gods
But when the earth shall bloom with the fragrant flowers of
spring in every kind, then from the realm of darkness and
gloom thou shalt come up once more to be a wonder for
gods and mortal men. And now tell me how he rapt you
away to the realm of darkness and gloom, and by what
trick did the strong Host of Many beguile you?
Then beautiful Persephone answered her thus:
Mother , I will tell you all without error. When luck-bringing
Hermes came, swift messenger from my father the Son of
Cronos and the other Sons of Heaven, bidding me come
back from Erebus that you might see me with your eyes
and so cease from your anger and fearful wrath against
the gods, I sprang up at once for joy; but he secretly put in
my mouth sweet food, a pomegranate seed, and forced me
to taste against my will.
(Homeric Hymn to Demeter 31-411)
And she was like an ancient woman who is cut off from
child bearing and the gifts of garland-loving Aphrodite, like
the nurses of king's children who deal justice, or like the
house-keepers in their echoing halls. There the daughters
of Celeus, son of Eleusis, saw her, as they were coming
for easy-drawn water, to carry it in pitchers of bronze to
their dear father's house: four were they and like
goddesses in the flower of their girlhood, Callidice and
Cleisidice and lovely Demo and Callithoe who was the
eldest of them all. They knew her not, - for the gods are not
easily discerned by mortals -, but standing near by her
spoke winged words:
"Old mother, whence and who are you of folk born long
ago? Why are you gone away from the city and do not
draw near the houses? For there in the shady halls are
women of just such age as you, and others younger; and
they would welcome you both by word and by deed."
Thus they said. And she, that queen among goddesses
answered them saying: "Hail, dear children, whosoever
you are of womankind. I will tell you my story; for it is not
unseemly that I should tell you truly what you ask. Doso is
my name, for my stately mother gave it me. And now I am
come from Crete over the sea's wide back, - not willingly;
but pirates brought me thence by force of strength against
my liking. Afterwards they put in with their swift craft to
Thoricus, and there the women landed on the shore in full
throng and the men likewise, and they began to make
ready a meal by the stern cables of the ship. But my heart
craved not pleasant food, and I fled secretly across the
dark country and escaped my master, that they should not
take me unpurchased across the sea, there to win a price
for me. And so I wandered and am come here: and I know
not at all what land this is or what people are in it. But may
all those who dwell on Olympus give you husbands and
birth of children as parents desire, so you take pity on me,
maidens, and show me this clearly that I may learn, dear
children, to the house of what man and woman I may go,
to work for them cheerfully at such tasks as belong to a
woman of my age. Well could I nurse a new-born child,
holding him in my arms, or keep house, or spread my
master' bed in a recess of the well-built chamber, or teach
the women their work."
So said the goddess. And straightway the unwed maiden
Callidice, goodliest in form of the daughters of Celeus,
answered her and said:
Mother, what the gods send us, we mortals bear perforce,
although we suffer; for they are much stronger than we.
But now I will teach you clearly, telling you the name of
men who have great power and honor here and are chief
among the people, guarding our city's coif of towers by
their wisdom and true judgments: there is wise
Triptolemus and Dioclus and Polyxeinus and blameless
Eumolpus and Dolichus and our own brave father. All
these have wives who manage in the house and no one of
them? so soon as she had seen you, would dishonor you
and turn you from the house, but they will welcome you;
for indeed you are godlike, But if you will, stay here; and
we will go to our father's house and tell Metaneira, our
deep-bosomed mother, all this matter fully, that she may
bid you rather come to our home than search after the
houses of others. She has an only son, late-born, who is
being nursed in our well-built house, a child of many
prayers and welcome: if you could bring him up until he
reached the full measure of youth, any one of womankind
who should see you would straightway envy you, such
gifts would our mother give for his upbringing.
So she spoke: and the goddess bowed her head in
assent. And they filled their shining vessels with water and
carried them off rejoicing. Quickly they came to their
father's great house and straightway told their mother
according as they had heard and seen. Then she bade
them go with all speed and invite the stranger to come for
a measureless hire. As hinds or heifers in spring time,
when sated with pasture, bound about a meadow, so they,
holding up the folds of their lovely garments, darted down
the hollow path, and their hair like a crocus flower
streamed about their shoulders. And they found the good
goddess near the wayside where they had left her before
and led her to the house of their dear father. And she
walked behind, distressed in her dear heart, with her head
veiled and wearing a dark cloak which waved about the
slender feet of the goddess.
Soon they came to the house of heaven-nurtured Celeus
and went through the portico to where their queenly
mother sat by a pillar of the close-fitted roof, holding her
son, a tender scion, in her bosom. And the girls ran to her.
But the goddess walked to the threshold: and her head
reached the roof and she filled the doorway with a
heavenly radiance. Then awe and reverence and pale fear
took hold of Metaneira, and she rose up from her couch
before Demeter, and bade her be seated. But Demeter,
bringer of seasons and giver of perfect gifts, would not sit
upon the bright couch, but stayed silent with lovely eyes
cast down until careful Iambe placed a jointed seat for her
and threw over it a silvery fleece. Then she sat down and
held her veil in her hands before her face. A long time she
sat upon the stool without speaking because of her
sorrow, and greeted no one by word or by sign, but
rested, never smiling and tasting neither food nor drink,
because she pined with longing for her deep-bosomed
daughter, until careful Iambe - who pleased her moods in
aftertime also - moved the holy lady with many a quip and
jest to smile and laugh and cheer her heart. Then
Metaneira filled a cup with sweet wine and offered it to her;
but she refused it, for she said it was not lawful for her to
drink red wine, but bade them mix meal and water with soft
mint and give her to drink. And Metaneira mixed the
draught and gave it to the goddess as she bade. So the
great queen Deo received it to observe the sacrament.
(Homeric Hymn to Demeter 101-212)
And of them all, well-girded Metaneira first began to speak:
"Hail, lady! For I think you are not meanly but nobly born;
truly dignity and grace are conspicuous upon your eyes
as in the eyes of kings that deal justice. Yet we mortals
bear perforce what the gods send us, though we be
grieved; for a yoke is set upon our necks. But now since
you are come here, you shall have what I can bestow: and
nurse me this child whom the gods gave me in my old age
and beyond my hope, a son much prayed for. If you
should bring him up until he reach the full measure of
youth, any one of womankind that sees you will
straightway envy you, so great reward would I give for his
upbringing."
Then rich-haired Demeter answered her:
And to you, also, lady, all hail, and may the gods give you
good! Gladly will I take the boy to my breast, as you bid
me, and will nurse him. Never, I ween, through any
heedlessness of his nurse shall witchcraft hurt him nor yet
the Undercutter: for I know a charm far stronger than the
Woodcutter, and I know an excellent safeguard against
woeful witchcraft.
When she had so spoken, she took the child in her
fragrant bosom with her divine hands: and his mother was
glad in her heart. So the goddess nursed in the palace
Demophoön, wise Celeus' goodly son whom well-girded
Metaneira bare. And the child grew like some immortal
being, not fed with food nor nourished at the breast: for by
day rich-crowned Demeter would anoint him with
ambrosia as if he were the offspring of a god and breathe
sweetly upon him as she held him in her bosom, but at
night she would hide him like a brand in the heart of the
fire unknown to his dear parents. And it wrought great
wonder in these that he grew beyond his age; for he was
like the gods face to face. And she would have made him
deathless and unageing, had not well-girded Metaneira in
her heedlessness kept watch by night from her sweet-
smelling chamber and spied. But she wailed and smote
her two hips, because she feared for her son and was
greatly distraught in her heart, so she lamented and
uttered winged words:
"Demophoön, my son, the strange woman buries you
deep in fire and works grief and bitter sorrow for me."
Thus she spoke, mourning. And the bright goddess, lovely
crowned Demeter, heard her, and was wroth with her. So
with her divine hands she snatched from the fire the dear
son whom Metaneira had born unhoped-for in the palace,
and cast him from her to the ground; for she was terribly
angry in her heart. Forthwith she said to well-girded
Metaneira:
Witless are you mortals and dull to foresee your lot,
whether of good or evil, that comes upon you. For now in
your heedlessness you have wrought folly past healing;
for - be witness the oath of the gods, the relentless water
of Styx - I would have made your dear son deathless and
unaging all his day and would have bestowed on him
everlasting honor, but now he can in no way escape death
and the fates. Yet shall unfailing honor always rest upon
him, because he lay upon my knees and slept in my arms.
But, as the years move round and when he is in his prime,
the sons of the Eleusinian shall ever wage war and dread
strife with one another continually. Lo! I am that Demeter
who has share of honor and is the greatest help and
cause of joy to the undying gods and mortal men. But
now, let all the people build me a great temple and an altar
below it and beneath the city and its sheer wall upon a
rising hillock above Callichorus. And I myself will teach my
rites, that hereafter you may reverently perform them and
so win the favor of my heart.
When she had so said, the goddess changed her stature
and her looks, thrusting old age away from her: beauty
spread round about her and a lovely fragrance was wafted
from her sweet-smelling robes, and from the divine body
of the goddess a light shone afar, while golden tresses
spread down over her shoulders, so that the strong house
was filled with brightness as with lightning. And so she
went out from the palace.
And straightway Metaneira's knees were loosed and she
remained speechless for a long while and did not
remember to take up her late-born son from the ground.
But his sisters heard his pitiful wailing and sprang down
from their well-spread bed: one of them took up the child
in her arms and laid him in her bosom while another
revived the fire, and a third rushed with soft feet to bring
their mother from her fragrant chamber. And they gathered
about the struggling child and washed him, embracing
him lovingly; but he was not comforted, because nurse
and handmaids much less skillful were holding him now.
All night long they sought to appease the glorious
goddess, quaking with fear. But, as soon as dawn began
to show they told powerful Celeus all things without fail,
as the lovely-crowned goddess Demeter charged them. So
Celeus called the countless people to an assembly and
bade them make a goodly temple for rich-haired Demeter
and an altar upon the rising hillock. And they obeyed him
right speedily and harkened to his voice, doing as he
commanded. As for the child, he grew like an immortal
being.
Now when they had finished building and had drawn back
from their toil, they went every man to his house. But
golden-haired Demeter sat there apart from all the blessed
gods and stayed, wasting with yearning for her deep-
bosomed daughter. Then she caused a most dreadful and
cruel year for mankind over the all-nourishing earth: the
ground would not make the seed sprout, for rich-crowned
Demeter kept it hid. In the fields the oxen drew many a
curved plough in vain, and much white barley was cast
upon the land without avail.
(Homeric Hymn to Demeter 310-411)
Also I will tell how he rapt me away by the deep plan of my
father the Son of Cronos and carried me off beneath the
depths of the earth, and will relate the whole matter as you
ask. All we were playing in a lovely meadow, Leucippe and
Phaeno and Electra and Ianthe, Melito also and Iache with
Rhodea and Callirhoe and Melobosis and Tyche and
Ocyrhoe, fair as a flower, Chryseis, Ianeira, Acaste and
Admete and Rhodope and Pluto and charming Calypso;
Styx too was there and Urania and lovely Galaxaura with
Pallas who rouses battles and Artemis delighting in
arrows: we were playing and gathering sweet flowers in
our hands, soft crocuses mingled with irises and
hyacinths, and rose-blooms and lilies, marvelous to see,
and the narcissus which the wide earth caused to grow
yellow as a crocus. That I plucked in my joy; but the earth
parted beneath, and there the strong lord, the Host of
Many, sprang forth and in his golden chariot he bore me
away, all unwilling, beneath the earth: then I cried with a
shrill cry.
(Homeric Hymn To Demeter 411-432)
"All this is true, sore though it grieves me to tell the tale."
So did they then, with hearts at one, greatly cheer each the
other's soul and spirit with many an embrace: their heart
had relief from their griefs while each took and gave back
joyousness.
Then bright-coifed Hecate came near to them, and often
did she embrace the daughter of holy Demeter: and from
that time the lady Hecate was minister and companion to
Persephone.
And all-seeing Zeus sent a messenger to them, rich-haired
Rhea, to bring dark-cloaked Demeter to join the families of
the gods: and he promised to give her what rights she
should choose among the deathless gods and agreed that
her daughter should go down for the third part of the
circling year to darkness and gloom, but for the two parts
should live with her mother and the other deathless gods.
Thus he commanded. And the goddess did not disobey
the message of Zeus; swiftly she rushed down from the
peaks of Olympus and came to the plain of Rharus rich,
fertile corn-land once, but then in nowise fruitful, for it lay
idle and utterly leafless, because the white grain was
hidden by design of trim-ankled Demeter. But afterwards,
as springtime waxed, it was soon to be waving with long
ears of corn, and its rich furrows to be loaded with grain
upon the ground, while others would already be bound in
sheaves. There first he landed from the fruitless upper air:
and glad were the goddesses to see each other and
cheered in heart. Then bright-coifed Rhea said to Demeter:
Come, my daughter; for far-seeing Zeus the loud-
thunderer calls you to join the families of the gods, and
has promised to give you what rights you please among
the deathless gods, and has agreed that for a third part of
the circling year your daughter shall go down to darkness
and gloom, but for the two parts shall be with you and the
other deathless gods: so has he declared it shall be and
has bowed his head in token. But come, my child, obey,
and be not too angry unrelentingly with the dark-clouded
son of Cronos; but rather increase forthwith for men the
fruit that give them life.
So spoke Rhea. And rich-crowned Demeter did not refuse
but straightway made fruit to spring up from the rich lands,
so that the whole wide earth was laden with leaves and
flowers. Then she went, and to the kings who deal justice,
Triptolemus and Diocles, the horse-driver, and to doughty
Eumolpus and Celeus, leader of the people, she showed
the conduct of her rites and taught them all her mysteries,
to Triptolemus and Polyxeinus and Diocles also, - 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 uninitiated and who has no part
in them, never has lot of like good things once he is dead,
down in the darkness and gloom.
But when the bright goddess had taught them all, they
went to Olympus to the gathering of the other gods. And
there they dwell beside Zeus who delights in thunder,
awful and reverend goddesses. Right blessed is he
among men on earth whom they freely love: soon they do
send Plutus as guest to his great house, Plutus who gives
wealth to mortal men.
And now, queen of the land of sweet Eleusis and sea-girt
Paros and rocky Antron, lady, giver of good gifts, bringer
of seasons, queen Deo, be gracious, you and your
daughter all beauteous Persephone, and for my song
grant me heart-cheering substance. And now I will
remember you and another song also.
(Homeric Hymn to Demeter 433-495)

                     HORACE

There is a sure reward for trusty silence, too. I will forbid
the man who has divulged the sacred rites of mystic
Ceres, to abide beneath the same roof or to unmoor with
me the fragile bark.
(Horace Odes III, ii)

             IAMBLICHUS

The goods of knowledge must not be communicated to
him whose soul is not cleansed. For it is not fitting to
expose that which has been achieved with so much pains
to the first comer, nor to reveal the mysteries of the
Eleusinian Goddess.” (Iamblichus, Life of Pythagoras, 17,
35.0

             ISOCRATES

For most of the Hellenic cities, in memory of our ancient
services, send us each year the first-fruits of the harvest,
and those who neglect to do so have often been
admonished by the Pythian priestess to pay us our due
portion of their crops and to observe in relation to our city
the customs of their fathers.
(Isocrates, Panegyricus 31)
When Demeter came to our land, in her wandering after
the rape of Kore, and, being moved to kindness towards
our ancestors by services which may not be told save to
her initiates, gave these two gifts, the greatest in the world
- the fruits of the earth, which have enabled us to rise
above the life of the beasts, and the holy rite which
inspires in those who partake of it sweeter hopes
regarding both the end of life and all eternity, - our city was
not only so beloved of the gods but also so devoted to
mankind that, having been endowed with these great
blessings, she did not begrudge them to the rest of the
world, but shared with all men what she had received. The
mystic rite we continue even now, each year, to reveal to
the initiates; and as for the fruits of the earth, our city has,
in a word, instructed the world, in their uses, their
cultivation, and the benefits derived from them.
(Isocrates, Panegyricus 28-29)
•        (“Some of the important things which this passage
reveals are:
1.        That the ancestors of the Athenians did some favors
for Demeter that Isocrates feels he cannot divulge;
2.        That the most important return favors of Demeter to
the ancestors of the Athenians were the grain and the
festival;
3.        That a major benefit of the festival concerns the
afterlife; and
4.        That the Athenians prided themselves on their
generosity in transmitting both gifts to the rest of the
Greek world.” Clinton, Myth and Cult, p.14)
And at the celebration of the Mysteries, the Eumolpidae
and the Kerykes, because of our hatred of the Persians,
give solemn warning to the other barbarians also, even as
to men guilty of murder, that they are forever banned from
the sacred rites.
(Isocrates, Panegyricus 157)
And since they knew that in matters pertaining to the gods
the city would be most enraged if any man should be
shown to be violating the Mysteries
(Isocrates, The Team of Horses 6)

             LACTANTIUS

In the Mysteries of Demeter all night long with torches
kindled they seek for Persephone and when she is found,
the whole ritual closes with thanksgiving and the tossing
of torches.
(Lactantius, Mylonas Eleusis p. 215)

                    LIVY

Now the Athenians had undertaken the war against Philip
for no sufficient reason, since they retained nothing of
their ancient greatness except their spirit. Two young men
from Acarnania, during the celebration of the mysteries at
Eleusis, though not initiated, had entered the temple of
Ceres, ignorant that they were committing sacrilege, and
merely following the crowd. Their words easily betrayed
them, since they asked foolish questions, and though it
was clear that they had come in openly and by mistake
they were put to death as if they had committed some
heinous crime. The Acarnanians reported this revolting
and unfriendly act to Philip, and prevailed upon him to
send them Macedonian aid and permit them to attack
Athens.
(Livy XXI, xiv, 6-10)

                    LUCIAN

If I see some initiate of the Mysteries giving away the
secret ritual and going through the dances in public, and I
get angry and show him up, are you going to consider me
the wrongdoer?
(Lucian The Fisherman 33)

                     NONNUS

Not the Father alone felt desire; but all that dwelt in
Olympus had the same, struck by one bolt, and wooed for
a union with Deo's divine daughter. Then Deo lost the
brightness of her rosy face, her swelling heart was lashed
by sorrows. She untied the fruitful frontlet from her head,
and shook loose the long locks of hair over her neck,
trembling for her girl; the cheeks of the goddess were
moistened with self-running tears, in her sorrow that so
many voters had been stung with one fiery shot for a
struggle of rival wooing, by maddening Eros, all
contending together for their loves.
(Nonnus, Dionysiaca VI, 3-12)
But Deo refused to drink, being tipsy with Persephone's
trouble: parents of an only child ever tremble for their
beloved children.
(Nonnus, Dionysiaca VI, 30-32)
He learned the details of the day when her only child was
new born, and the exact time and veritable course of the
season which gave her birth: then he bent the turning
fingers of his hands and measured the moving circle of
the ever-recurring number counting from hand to hand in
double exchange He called to a servant, and Asterion
lifted a round revolving sphere, the shape of the sky, the
image of the universe, and laid it upon the lid of a chest.
Here the ancient got to work. He turned it upon its pivot,
and directed his gaze round the circle of the Zodiac,
scanning in this place and that planets and fixed stars. He
rolled the pole about with a push, and the counterfeit sky
went rapidly round and round in mobile course with a
perpetual movement, carrying the artificial stars about the
axle set through the middle. Observing the sphere with a
glance all round, the deity found that the Moon at the full
was crossing the curved line of her conjunction, and the
Sun was half through his course opposite the Moon
moving at his central point under the earth; a pointed cone
of darkness creeping from the earth into the air opposite
to the Sun hid the whole Moon. Then when he heard the
rivals for wedded love, he looked especially for Ares, and
espied the wife-robber over the sunset house along with
the evening star of the Cyprian. He found the portion
called the Portion of the Parents under the Virgin's starry
corn-ear; and round the Ear ran the light-bearing star of
Cronides, father of rain.
When he had noticed everything and reckoned the circuit
of the stars, he put away the ever-revolving sphere in its
roomy box, the sphere with its curious surface; and in
answer to the goddess he mouthed a triple oracle of
prophetic sound:
Fond mother Demeter, when the rays of the Moon are
stolen under a shady cone and her light is gone, guard
against a robber-bridegroom for Persephoneia, a secret
ravisher of your unsmirched girl, if the threads of the Fates
can be persuaded. You will see before marriage a false
and secret bedfellow come unforeseen, a half-monster
cunning-minded: since I perceive by the western point
Ares the wife-stealer walking with the Paphian, and I notice
the Dragon rising beside them both. But I proclaim you
most happy: for you will be known for glorious fruits in the
four quarters of the universe, because you shall bestow
fruit on the barren soil; since the Virgin Astraia holds out
her hand full of corn for the destined lot of your girl's
parents.
(Nonnus Dionysiaca VI, 58-102)

     OLYMPIODORUS

In the Mysteries, the public purifications precede; then the
more ineffable; after these the introductory rites; followed
by initiation, finally the culminating act of initiation. (cited
Lobeck, p 41.)

     ORPHIC HYMNS

To Pluto
O mighty daemon, whose decision dread,
The future fate determines of the dead,
With captive Proserpina, through grassy plains,
Drawn in a four-yoked car with loosened reins,
Rapt o'er the deep, impelled by love, you flew
Till Eleusina's city rose to view:
There, in a wondrous cave obscure and deep,
The sacred maid secure from search you keep,
The cave of Attis, whose wide gates display
An entrance to the kingdoms void of day.
Of works unseen and seen thy power alone
To be the great dispensing source is known.
All-ruling, holy God, with glory bright,
Thee sacred poets and their hymns delight,
Propitious to thy mystics' works incline,
Rejoicing come, for holy rites are thine.
(Taylor Mystical Hymns of Orpheus )
To Amphietus Bacchus
Terrestrial Dionysus, hear my pray'r,
Rise vigilant with Nymphs of lovely hair:
Great Amphietus Bacchus, annual God,
Who laid asleep in Proserpine's abode,
Her sacred seat, didst lull to drowsy rest
The rites triennial and the sacred feast;
Which rous'd again by thee, in graceful ring,
Thy nurses round thee mystic anthems sing;
When briskly dancing with rejoicing pow'rs,
Thou mov'st in concert with the circling hours,
Come blessed, fruitful, horned, and divine,
And on this sacred Telete propitious shine;
Accept the pious incense and the pray'r,
And make prolific holy fruits thy care.
To Bacchus
Of Jove and Proserpine occultly born
In beds ineffable; all-bless'd pow'r,
Whom with triennial off'rings men adore.
Immortal daemon, hear my suppliant voice,
Give me in blameless plenty to rejoice;
And listen gracious to my mystic pray'r,
Surrounded with thy choir of nurses fair,
To the Nereids
Give plenteous wealth, and bless our mystic rites;
For you at first disclosed the rites divine,
Of holy Bacchus and of Proserpine,
To the Nymphs
With Bacchus and with Ceres hear my pray'r,
And to mankind abundant favor bear;
Propitious listen to your suppliant's voice,
Come, and benignant in these rites rejoice;
Give plenteous seasons and sufficient wealth,
And pour in lasting streams, continued health.
To Semele
Whom Proserpine permits to view the light,
And visit mortals from the realms of night.
Constant attending on the sacred rites,
And feast triennial, which thy soul delights;
When thy son's wondrous birth mankind relate
And secrets pure and holy celebrate.
Now I invoke thee, great Cadmean queen,
To bless thy mystics, lenient and serene.
To Adonis
Descended from the secret bed divine
Of Pluto's queen, the fair-hair'd Proserpine.
'Tis thine to sink in Tartarus profound,
And shine again thro' heav'ns illustrious round
Come, timely pow'r, with providential care,
And to thy mystics earth's productions bear.
To the Curetes
Fam'd deities the guards of Proserpine,
Preserving rites mysterious and divine:
To the Seasons
Invested with a veil of shining dew,
A flow'ry veil delightful to the view:
Attending Proserpine, when back from night
The Fates and Graces lead her up to light;
When in a band harmonious they advance,
And joyful round her form the solemn dance.
With Ceres triumphing, and Jove divine,
Propitious come, and on our incense shine;
Give earth a store of blameless fruits to bear,
And make these novel mystics' life your care.
To Nereus
Great daemon, source of all, whose pow'r can make
The sacred basis of blest Ceres shake,...
Send to thy mystics necessary wealth,
With gentle peace, and ever tranquil health.
To Love
Of all that Ceres' fertile realms contains,
By which th'all parent Goddess life sustains,
Or dismal Tartarus is doom'd to keep,
Widely extended, or the sounding deep;
For thee all Nature's various realms obey,
Who rul'st alone, with universal sway.
Come, blessed pow'r, regard these mystic fires,
And far avert unlawful mad desires.
To Corybas
By thee transmuted, Ceres' body pure
Became a dragon's savage and obscure.
Avert thy anger, hear me when I pray,
And, by fix'd fate, drive fancy's fears away.
To the Sun
Propitious on these mystic labors shine,
And bless thy suppliants with a life divine.
To the Moon
Shine on these sacred rites with prosp'rous rays,
And pleas'd accept thy suppliants' mystic praise.
To the Stars
These sacred rites regard with conscious rays,
And end our works devoted to your praise.
To Latona
Hear me, O queen, and fav'rbly attend,
And to this Telete divine afford a pleasing end.
To the Daemon
O holy blessed father, hear my pray'r,
Disperse the seed of life-consuming care,
With fav'ring mind the sacred rites attend,
And grant to life a glorious blessed end.
To the Muse
Commanding queens, who lead to sacred light
The intellect refin'd from Error's night;
And to mankind each holy rite disclose,
For mystic knowledge from your nature flows....
Come, venerable, various pow'rs divine,
With fav'ring aspect on your mystics shine;
Bring glorious, ardent, lovely, fam'd desire,
And warm my bosom with your sacred fire .
To Aurora
For all the culture of our life is thine.
Come, blessed pow'r and to these rites incline:
Thy holy light increase, and unconfin'd
Diffuse its radiance on thy mystics' mind
To Themis
Honor'd by all, of form divinely bright,
Majestic virgin, wand'ring in the night.
Mankind from thee first learnt perfective rites,
And Bacchus' nightly choirs thy soul delights;
For the God's honors to disclose is thine,
And holy mysteries and rites divine.
Be present Goddess, to my pray'r inclin'd,
And bless thy Telete with fav'ring mind.
To Death
Hear me, O Death, whose empire unconfin'd
Extends to mortal tribes of ev'ry kind.
On thee the portion of our time depends,
Whose absence lengthens life, whose presence ends.
Thy sleep perpetual bursts the vivid folds
By which the soul attracting body holds:
To Mnemosyne or the Goddess of Memory
The consort I invoke of Jove divine,
Source of the holy, sweetly speaking Nine;
Free from th'oblivion of the fallen mind,
By whom the soul with intellect is join'd.
Reason's increase and thought to thee belong,
All-powerful, pleasant, vigilant and strong.
'Tis thine to waken from lethargic rest
All thoughts deposited within the breast;
And naught neglecting, vig'rous to excite
The mental eye from dark oblivion's night
Come, blessed pow'r, thy mystics' mem'ry wake
To holy rites, and Lethe's fetters break.
To Heaven
Propitious on a novel mystic shine,
And crown his wishes with a life divine.
(Taylor Mystical Hymns of Orpheus )
To the Terrestrial Hermes
O Bacchic Hermes, progeny divine
Of Dionysus, parent of the vine,
And of celestial Venus, Paphian queen,
Dark-eyelash'd Goddess of a lovely mien:
Who constant wand'rest thro' the sacred seats
Where Hell's dread empress, Proserpine, retreats;
To wretched souls the leader of the way,
When Fate decrees, to regions void of day.
Thine is the wand which causes sleep to fly,
Or lulls to slumb'rous rest the weary eye;
For Proserpine, thro' Tart'rus dark and wide,
Gave the for ever flowing souls to guide,
Come, blessed pow'r, the sacrifice attend,
And grant thy mystics' works a happy end.
(Taylor Mystical Hymns of Orpheus )
To Ceres
O universal mother, Ceres fam'd,
August, the source of wealth, and various nam'd:
Great nurse, all-bounteous, blessed and divine,
Who joy'st in peace; to nourish corn is thine.
Goddess of seed, of fruits abundant, fair,
Harvest and threshing are thy constant care.
Lovely delightful queen, by all desir'd,
Who dwell'st in Eleusina's holy vales retired.
Nurse of all mortals, whose benignant mind
First ploughing oxen to the yoke confin'd;
And gave to men what nature's wants require,
With plenteous means of bliss, which all desire.
In verdure flourishing, in glory bright,
Assessor of great Bacchus, bearing light:
Rejoicing in the reapers' sickles, kind,
Whose nature lucid, earthly, pure, we find.
Prolific, venerable, nurse divine,
Thy daughter loving, holy Proserpine.
A car with dragons yok'd 'tis thine to guide,
And, orgies singing, round thy throne to ride.
only-begotten, much-producing queen,
All flowers are thine, and fruits of lovely green.
Bright Goddess, come, with summer's rich increase
Swelling and pregnant , leading smiling Peace;
Come with fair Concord and imperial Health,
And join with these a needful store of wealth.
(Taylor Mystical Hymns of Orpheus)
Ericapaeus, celebrated pow'r,
Ineffable, occult, all-shining flow'r.
'Tis thine from darksome mists to purge the sight,
All-spreading splendor, pure and holy light;
Hence, Phanes, call'd the glory of the sky,
On waving pinions thro' the world you fly.
Priapus, dark-ey'd splendor, thee I sing,
Genial, all-prudent, ever blessed king.
With joyful aspect on these rites divine
And holy Telite propitious shine.
(Taylor Mystical Hymns of Orpheus )
When, under Pluto's semblance, Jove divine
Deceiv'd with guileful arts dark Proserpine.
Hence, partly black thy limbs and partly white,
From Pluto dark, from Jove ethereal bright
Thy color'd member, men by night inspire
When seen in spectred forms, with terrors dire;
Now darkly visible involved in night,
Perspicuous now they meet the fearful sight.
Terrestrial queen, expel wherever found
The soul's mad fears to earth's remotest bound;
With holy aspect on our incense shine,
And bless thy mystics, and rites divine.
(Taylor, Mystical Hymns of Orpheus.)
To the Divinity of Dreams
Thee I invoke, blest pow'r of dreams divine,
Angel of future fates, swift wings are thine.
Great source of oracles to human kind,
When stealing soft, and whisp'ring to the mind,
Thro' sleep's sweet silence, and the gloom of night,
Thy pow'r awakes th'intellectual sight;
To silent souls the will of heaven relates,
And silently reveals their future fates.
Forever friendly to the upright mind,
Sacred and pure, to holy rites inclin'd;
For these with pleasing hope thy dreams inspire:
Bliss to anticipate, which all desire.
Thy visions manifest of fate disclose,
What methods best may mitigate our woes;
Reveal what rites the Gods immortal please,
And what the means their anger to appease;
For ever tranquil is the good man's end,
Whose life thy dreams admonish and defend,
But from the wicked turned averse to bless,
Thy form unseen, the angel of distress;
No means to check approaching ill they find,
Pensive with fears, and to the future blind.
Come blessed pow'r, the signatures reveal
Which heav'n's decrees mysteriously conceal,
Signs only present to the worthy mind,
Nor omens ill disclose of monstrous kind.
(Taylor Mystical Hymns of Orpheus )
A Hymn to Proserpine by Orpheus:
Daughter of Jove, Persephone divine,
Come, blessed queen, and to these rites incline:
Only-begotten, Pluto's honored wife,
O venerable Goddess, source of life:
'Tis thine in earth's profundities to dwell
Past by the wide and dismal gates of hell.
Jove's holy offspring, of a beauteous mien,
Avenging Goddess, subterranean queen.
The Furies' source, fair-hair'd, whose frame proceeds
from Jove's ineffable and secret seeds.
Mother of Bacchus, sonorous, divine,
And many-form'd, the parent of the vine.
Associate of the Seasons, essence bright,
All-ruling virgin, bearing heav'nly light.
With fruits abounding, of a bounteous mind,
Horn'd, and alone desir'd by those of mortal kind.
O vernal queen, whom grassy plains delight,
Sweet to the smell, and pleasing to the sight:
Whose holy form in budding fruits we view,
Earth's vig'rous offspring of a various hue:
Espous'd in autumn, life and death alone
To wretched mortals from thy pow'r is known:
For thine the task, according to thy will,
Life to produce, and all that lives to kill.
Hear, blessed Goddess, send a rich increase
Of various fruits from earth, with lovely peace:
Send Health with gentle hand, and crown my life
With blest abundance, free from noisy strife;
Last in extreme old age the prey of Death,
Dismiss me willing to the realms beneath,
To thy fair palace and the blissful plains
Where happy spirits dwell, and Pluto reigns.
(Taylor Mystical Hymns of Orpheus )

OVID

Good Ceres is content with little, if that little be but pure.
(Ovid, Fasti IV 407-408)
You attendants, with tucked up robes, take the knives
away from the ox; let the ox plough; sacrifice the lazy sow.
The ax should never smite the neck that fits the yoke; let
him live and often labor in the hard soil.
(Ovid, Fasti IV, 409-416)
The subject requires that I should narrate the rape of the
Virgin.
(Ovid Fasti IV, 417-418)
There the goddess kindled two pine-trees to serve her as a
light; hence to this day a torch is given out at the rites of
Ceres.
(Ovid, Fasti IV, 492-494)
As she was about to pass within the lowly dwelling, she
plucked a smooth, a slumberous poppy that grew on the
waste ground; and as she plucked, 'tis said she tasted it
forgetfully, and so unwitting stayed her long hunger.
Hence, because she broke her fast at nightfall, the initiates
time their meal by the appearance of the stars.
(Ovid, Fasti IV ca. 530)
Ceres was the first to turn the glebe with the hooked plow-
share; she first gave laws. All things are the gift of Ceres;
she must be the subject of my song.
(Ovid Metamorphoses V, 341-344)
Within this grove Proserpina was playing, and gathering
violets or white lilies. And while with girlish eagerness she
was filling her basket and her bosom, and striving to
surpass her mates in gathering, almost in one act did
Pluto see and love and carry her away: so precipitate was
his love. The terrified girl called plaintively on her mother
and her companions, but more often upon her mother.
(Ovid Metamorphoses V, 391-398)
Meanwhile all in vain the affrighted mother seeks her
daughter in every land, on every deep. Not Aurora rising
with dewy tresses, not Hesperus sees her pausing in the
search. She kindles two pine torches in the fires of Aetna,
and wanders without rest through the frosty shades of
night; again, when the genial day had dimmed the stars,
she was still seeking her daughter from the setting to the
rising of the sun. Faint with toil and athirst, she had
moistened her lips in no fountain, when she chanced to
see a hut thatched with straw, and knocked at its lowly
door. Then out came an old woman and beheld the
goddess, and when she asked for water gave her a sweet
drink with parched barley floating upon it. While she
drank, a coarse, saucy boy stood watching her, and
mocked her and called her greedy. She was offended, and
threw what she had not yet drunk, with the barley grain,
full in his face.
(Ovid, Metamorphoses V, 438-452)
She did not know as yet where her child was; still she
reproached all lands, calling them ungrateful and
unworthy of the gift of corn; but Sicily above all other
lands, where she had found traces of her loss. So there
with angry hand she broke in pieces the plows that turn
the glebe, and in her rage she gave to destruction farmers
and cattle alike, and bade the plowed fields to betray their
trust, and blighted the seed. The fertility of this land,
famous throughout the world, lay false to its good name:
the crops died in early blade, now too much heat, now too
much rain destroying them, Stars and winds were baleful,
and greedy birds ate up the seed as soon as it was sown;
tares and thorns and stubborn grasses choked the wheat.
(Ovid, Metamorphoses V, 474-486)
"Proserpina shall return to heaven, but on one condition
only: if in the lower-world no food has as yet touched her
lips. For so have the fates decreed."
He spoke; but Ceres was resolved to have her daughter
back. Not so the fates; for the girl had already broken her
fast, and while, simple child that she was she wandered in
the trim garden, she had plucked a purple pomegranate
hanging from a bending bough, and peeling off the hard
rind, she had eaten seven of the seeds...
But now Jove, holding the balance between his brother
and his grieving sister, divides the revolving year into two
equal parts. Now the goddess, the common divinity of two
realms, spends half the months with her mother and with
her husband, half.
(Ovid, Metamorphoses 530-538, 564-567)
Here she gave her fleet car to Triptolemus, and bade him
scatter the seed of grain she gave, part in the untilled earth
and part in fields that had long lain fallow.... "My country is
far-famed Athens; Triptolemus, my name. I came neither
by ship over the sea, nor on foot by land; the air opened a
path for me. I bring the gifts of Ceres, which, if you sprinkle
them over your wide field, will give a fruitful harvest and
food not wild."
(Ovid, Metamorphoses V, 645-647, 652-656)