Proclus says: "According to the rumour of theologists, who delivered to us the most holy Eleusinian Mysteries, Persephone abides on high, in those dwellings of her mother which she prepared for her in inaccessible places, exempt from the sensible world. But she likewise dwells with Pluto, administering terrestrial concerns, governing the recesses of the earth and imparting soul to beings which are of themselves inanimate and dead."
The Orphic poet describes Persephone as "the life and the death of mortals," and as being the mother of Eubuleus or Bacchus by an ineffable intercourse with Jupiter. Porphyry asserts that the wood pigeon was sacred to her and that she was the same as Maia, or the great mother, who is usually claimed as the parent of the Arkite god Mercury.
According to Nösselt the following may be taken as the meaning of the myth of Demeter and her lost daughter: "Persephone, the daughter of the all-productive earth (Demeter), is the seed. The earth rejoices at the sight of the plants and flowers, but they fade and wither, and the seed disappears quickly from the face of the earth when it is strewn on the ground. The dreaded monarch of the underworld has taken possession of it. In vain the mother searches for her child, the whole face of nature mourns her loss, and everything sorrows and grieves with her. But, secretly and unseen, the seed develops itself in the lap of the earth, and at length it starts forth: what was dead is now alive; the earth, all decked with fresh green, rejoices at the recovery of her long-lost daughter, and everything shares in the joy."
Demeter was worshipped in a twofold sense by the Greeks, as the foundress of agriculture and as goddess of law and order. They used to celebrate yearly in her honour the Thesmorphoria, or Festival of Laws. According to some ancient writers the Greeks, prior to the time of Demeter and Triptolemus, fed upon the acorns of the ilex, or the evergreen oak. Acorns, according to Virgil, were the food in Epiros, and in Spain, according to Strabo. The Scythians made bread with acorns. According to another tradition, before Demeter's time, men neither cultivated corn nor tilled the ground, but roamed the mountains and woods in search for the wild fruits which the earth produced. Isocrates wrote: "Ceres hath made the Athenians two presents of the greatest consequence: corn, which brought us out of a state of brutality; and the Mysteries, which teach the initiated to entertain the most agreeable expectations touching death and eternity." The coins of Eleusis represented Demeter in a car drawn by dragons or serpents which were sometimes winged. The goddess had two ears of corn in her right hand or, as some imagined, torches, indicating that she was searching for her daughter. George Wheler, in hisJourney into Greece, published in 1682, says: "We observed many large stones covered with wheat-ears and bundles of poppy bound together; these being the characters of Ceres." At Copenhagen there is a statue representing Demeter holding poppies and ears of corn in her left hand. On a coin of Lampsacus of the fourth century B.C., Persephone is described in the act of rising from the earth.
According to Taylor, the Platonist, Demeter in the legend represents the evolution of that self-inspective part of our nature which we properly determine intellect, and Persephone that vital, self-moving, and animate part which we call soul. Pluto signifies the whole of our material nature, and, according to Pythagoras, the empire of this god commences downwards from the Galaxy or Milky Way.
Sallust says that among the mundane divinities Ceres is the deity of the planet Saturn. The cavern signifies the entrance into mundane life accomplished by the union of the soul with the terrestrial body. Demeter, who was afraid lest some violence be offered to Persephone on account of her inimitable beauty, conveyed her privately to Sicily and concealed her in a house built on purpose by the Cyclops, while she herself directed her course to the temple of Cybele, the mother of the gods. Here we see the first cause of the soul's descent, viz. her desertion of a life wholly according to intellect, occultly signified by the separation of Demeter and Persephone. Afterwards Jupiter instructed Venus to go and betray Persephone from her retirement, that Pluto might be enabled to carry her away, and, to prevent any suspicion in the virgin's mind, he commanded Diana and Pallas to bear her company. The three goddesses on arrival found Persephone at work on a scarf for her mother, on which she had embroidered the primitive chaos and the formation of the world. Venus, says Taylor, is significant of desire, which, even in the celestial regions (for such is the residence of Persephone until she is ravished by Pluto), begins silently and fraudulently in the recesses of the soul. Minerva is symbolical of the rational power of the soul; and Diana represents nature, or the merely natural and vegetable part of our composition, both ensnared through the allurements of desire.
In Ovid we have Narcissus, the metamorphosis of a youth who fell a victim to love of his own corporeal form. The rape of Persephone, according to the Homeric Hymn to Demeter, was the immediate consequence of her gathering this wonderful flower. By Narcissus falling in love with his shadow in the limpid stream we behold the representation of a beautiful soul, which, by prolonged gaze upon the material form, becomes enamoured of a corporeal life and changed into a being consisting wholly of the mere energies of nature. Plato, forcing his passage through the earth, seizes on Persephone and carries her away, despite the resistance of Minerva and Diana, who were forbidden by Jupiter to attempt her deliverance after her abduction. This signifies that the lapse of the soul into a material nature is contrary to the genuine wish and proper condition. Pluto having hurried Persephone into the infernal regions, marriage succeeds. That is to say, the soul having sunk into the profoundities of a material nature, unites with the dark tenement of the material body. Night is with great beauty and propriety introduced, standing by the nuptial couch and confirming the oblivious league. That is to say, the soul, by union with a material body, becomes familiar with darkness and subject to the empire of night, in consequence of which she dwells wholly with delusive phantoms and till she breaks her fetters is deprived of the perception of that which is real and true.
The nine days of the Festival are said to be significant of the descent of the soul. The soul, in falling from her original, divine abode in the heavens, passes through eight spheres, viz. the inerratic sphere and the seven planets, assuming a different body and employing different energies in each, finally becoming connected with the sublunary world and a terrene body on the ninth. Demeter and the foundation of the art of tillage are said to signify the descent of intellect into the realms of generation, the greatest benefit and ornament which a material nature is capable of receiving. Without the possibility of the participation of intellect in the lower material sphere nothing but an irrational and a brutal life would subsist.
But, according to some writers, the initiates into the third degree were taught that the gods and goddesses were only dead mortals, subject while alive to the same passions and infirmities as themselves; and they were taught to look upon the Supreme Cause, the Creator of the Universe, as pervading all things by His virtue and governing all things by His power. Thus the meaning ofMystesis given as "one who sees things in disguise," and that ofEpoptas "one who sees things as they are, without disguise." The Epopt, after passing through the ceremonial of exaltation, was said to have received Autopsia, or complete vision. Virgil declared that the secret of the Mysteries was the Unity of the Godhead, and Plato owned it to be "difficult to find the Creator of the Universe, and, when found, impossible to discover Him to all the world." Varro, in his workOf Religions, says that "there were many truths which it was inconvenient for the State to be generally known; and many things which, though false, it was expedient the people should believe, and that, therefore, the Greeks shut up their Mysteries in the silence of their sacred enclosures." The Mysteries declared that the future life was not the shadowy, weary existence which it had hitherto been supposed to be, but that through the rites of purification and sacrifices of a sacramental character man could secure a better hope for the future. Thus the Eleusinian Mysteries became the chief agent in the conversion of the Greek world from the Homeric view of Hades to a more hopeful belief as to man's state after death. Tully promulgated a law forbidding nocturnal sacrifices in which women were permitted to take part, but made an express exception in favour of the Eleusinian Mysteries, giving as his reason: "Athens hath produced many excellent, even divine inventions and applied them to the use of life, but she has given nothing better than those Mysteries by which we are drawn from an irrational and savage life and tamed, as it were, and broken to humanity. They are truly calledInitia, for they are indeed the beginnings of a life of reason and virtue."
Secrecy was enjoined because it was regarded as essential that the profane should not be permitted to share the knowledge of the true nature of Demeter and Persephone, as if it were known that these goddesses were only mortal women their worship would become contemptible. Cicero says that it was the humanity of Demeter and Persephone, their places of interment, and several facts of a like nature that were concealed with so much care. Diagoras, the Melian, was accounted an atheist because he revealed the real secret of the Eleusinian. Mysteries. The charge of atheism was the lot of any who communicated a knowledge of the one, only God. Pindar says, referring to the Mysteries: "Happy is he who has seen these things before leaving this world: he realizes the beginning and the end of life, as ordained by Zeus"; and Sophocles wrote: "Oh, thrice blessed the mortals, who, having contemplated these Mysteries, have descended to Hades; for those only will there be a future life of happiness—the others there will find nothing but suffering."
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