The helmsman saved. the Dionysus of Homer and Euripides. Various accounts of Dionysus. Usual tale. from going overboard, and made him "truly happy" by thus addressing him: Honest seaman, cheer thee now, He then declares his name and lineage from Zeus and Cadmeian Semele; and the hymnographer concludes by this parting doxology to the god: Hail, fair son of Semele ! Ne'er may I forgetful be To warble forth sweet strains to thee. In this narrative the easy flow of language, and the simplicity of effect, form a striking contrast to the subsequent worship of the god, when all was frantic clamour, fury, and the very madness of inspiration; nor is there anything of the dramatic complexity of plot exhibited Contrast of by Euripides. In the one instance, Silenus and his Bacchanals go in quest of Dionysus, and, in the other, it is the hatred of Here, that impels the pirates to their plot against the god. The great diversity of opinion which prevailes relative to the birthplace of Dionysus is a singular feature in his history. His great mythologic lineaments, however, are all of an oriental cast. By some he is described as the son of Indus. But the usual tale makes him the son of Semelē, by Zeus. Hērē, jealous of the beautiful favourite of the Thunderer, induced her to request a visit from Zeus in all his majesty and glory. After repeatedly entreating Semele to desist from this request, but in vain, Zeus at length yielded, and appeared to her in lightnings and thunders. Seized by the vivid fires, and overpowered by the unearthly spectacle, she gave premature birth to her offspring, Dionysus. We have noticed the saving of the child by Zeus, and the legend of the thigh (Mēros), and its connexion with the fabulous Indian mountain of that name. We are told Dionysus derived his name from the city of Nysa, situated on this etymology of mountain. The most famous incident in his wanderings is his expedition to India, which lasted, it is said, fifty-two years. It is not a Greek Dionysus. 1 Πανόλβιον. 2 Θαρσεί, δις κάτωρ, τῷ ἐμῷ κεκαρισμένε θυμῷ. Kárug, a word which Greek Lexicons pronounce to be "corrupt or unknown," is clearly the termination of the form mar-cator; it is used in a familiar way, as Tony for Antony. The crew of the ship was Tyr-rhenian, which establishes their و dialect. A form of this vocable is also found in the Arab. (catto), Vir qui multum colligit et lucratur (Kamūs); vide Freytag also, sub. v. Connected with this root also is the Latin Cater-va, Gaelic Catheran, Saxon gaderian, and English gather. What was the Gaelic Catheran is well known. The Mar-cator pursued his roving profession by sea; he was Mare-cator, combining the characteristics of pirate and trader. Mer-cer, and Mer-cator, are offshoots of the term. 3 Χαιος τέκος Σεμέλης ενώπιδος· ουδέ πῃ ἔστιν, Eurip. Cyc. 112; Bacchæ, 286. 5 Philostr. Vit. Apoll. ii. 9. Hymn, Dion. 58, 59. Diod. iii. 63; iv. 3. of Dionysus little singular that the surname of Dio-nichi should still be used to Indian designate Siva, the Indian Bacchus. Dionysus, in his conquest of surname. India, was accompanied by a host of Satyrs, Pans, and Sylvans. This Grand closely resembles the great expedition of Hanuman, the Simian chief, expedition with an army composed of the same description of warriors, recorded and analogy. in the Ramayuna of Valmiki. A singular parallel to the tale of Semele's death is also seen in the Indian myth of Părvati, who believing that her child was an extraordinary prodigy, requested the great deity, Shuni (Saturn), to look at it. The god, knowing that his gaze would be destruction, refused compliance, but the importunate mother would not be denied. At length, giving way to her entreaties, Analogy of he looked upon the infant, whose head was instantly consumed to Părvati. ashes. As Dionysus was considered by Pindar as the companion deity of Demeter in his worship, we shall follow this arrangement, as seen in his Isthmian Ode,' and present the reader with the Homeric legend of Déméter. THE LEGEND OF DEMETER. The Semele and Attic belief The origin of the popular Athenian belief in the mysteries of Origin of the Eleusis is well portrayed in the Homeric hymn; Persephone, the popular daughter of DEMETER, had been seized by Hadēs, while gathering in Déméter. flowers in a meadow, in company with the Nymphs of Ocean. struggling Persephone vainly shrieked, invoking the aid of her father, Persephone Zeus; from him no help could be expected; he it was who caused carried off. those flowers to grow which had tempted her virgin fancy, and he had agreed to give the maid to Hades. Her cries were heard by Helios and Hecate only; and Dēmēter, distracted at the loss of her daughter, wandered in quest of her for nine days and nights, her sorrowing path lighted by torches; but without success. No nectar nor ambrosia did she taste, and she bathed not on her toilsome journey. On the tenth day she met Hecate, who informed her that the cries of Persephone had been heard, but that she did not know by whom she had been carried off. At length they both repaired to Helios, "the spy of gods and men," ," and standing Déméter before his steeds conjured him to reveal who it was, whether god or man, who had carried her off. Helios replied that Hades was the Helios. ravisher, and with the consent of Zeus. Indignant at the treachery of 1 Strabo, xi. p. 505.-The Sylvans of Valmiki were, as usual, an express creation for an express object. Te gŭjachŭlasŭnkāsān vũyooshmuntă muhabulā 3 Hymn, Dem. 62. 2 χαλκοκρότου πάρεδρον Δημήτερος. Isth. vi. 3. and Hecate repair to Eleusis. Demeter at the son of Saturn, Demeter, entirely separated from the council of the Immortals and from glorious Olympus, wandered amongst mankind in sorrow, till her form could be no longer recognised. At length she came to Eleusis, at that time under the sway of the warlike Celeus. Here, disguised as an old woman, she sat down by the road side, close to a well, beautifully shaded by olives. Hither the blooming daughters of Celeus soon came with their pails of brass for water, and, on seeing her, inquired who and whence she was, and why, thus aged, she was so far from hospitable shelter? To this the goddess replied: Fictitious account given of herself by Déméter. Déméter nurse to Demophoōn. how reared. Deō my name-such my chaste mother gave, Sprang forward o'er the dusky land, and 'scaped The goddess then solicited employment as a servant. The daughters of Celeus persuaded their mother, Metaneira, to accept her services in the capacity of nurse to Demophoon, their infant brother. Here, with paleness on her cheek, her noble form bowed down by protracted sorrow, the once majestic Demeter remained a long time in silence, refusing to be seated on the splendid couch before her, nor would she smile nor taste food, until the prudent Iambe, the maid servant, by playful caresses and jests, succeeded in rendering her more calm and Demophoon, cheerful. Now nursed on the fragrant bosom of the goddess, the infant Dēmophoōn grew up like a god; he tasted no food, however, but he was anointed with ambrosia, and by night, unknown to his parents, he was plunged into fire, like a torch. "And now," says the poet, "would the goddess have made him exempt from age, and immortal," had not the fair Metaneira, indiscreetly watching by night from her fragrant chamber, beheld the act. With the deepest horror and anguish of soul, she shrieked aloud, when the indignant goddess, setting the infant on the ground, said, "Know that, but for thy indiscretion, I had procured immortality for thy dear son. Yet shall he be Metaneira watches the goddess. · Δηὼ ἐμοιγ' ὄνομ ̓ ἐστί· τὸ γὰρ θέτο πότνια μήτηρ. 2 Hymn, Dem. 204. reveals ever honoured, because he has sat upon my knees, and has been cradled in my arms. I am the venerated Demeter, the joy and help of gods and men. But, come, let the united people erect my temple Demeter and my altars above the fount Callichorus; I myself will order the herself. method of their sacrifice, and the means of propitiating my favour." The goddess now ended, and revealed herself in all her majestic grandeur : Changed form and stature now, And beauty breathed around. Forth from her fragrant robes sweet perfumes flowing Those radiant locks unbound; And as the lightnings blind the gaze, So filled those halls the frequent blaze.' The goddess now left the palace, and so terrified was Metaneira, Metaneira that in her speechless fright she was unable to raise her son from the left by the ground. Her daughters now entered, and proceeded to tend the child; they could not, however, soothe their infant brother -he had lost his divine nurse. Demeter now took up her abode in the temple built for her by Celeus; but still indignant with Jove, and pining for her daughter, she withheld her bounteous aid from mankind for a whole year -a year full of dreadful want. She suffered not the seed to spring from the earth; and had not Zeus pacified her, the human race must have perished from starvation. Vainly did Zeus send Iris and all the train of deities; the recovery of her daughter would alone satisfy her. Hermes was now despatched in earnest to Hades; and Persephone most joyfully accompanied the imperial messenger on his return. Dē meter hailed the restoration of her daughter with transports of joy. goddess. Λάμπε θεᾶς, ξανθαὶ δὲ κομαὶ κατενήνοθεν ὤμους· [H. G.] Return of Now, rendered placable, the goddess again exercised her powers, Persephone. and the teeming earth was speedily covered with fruits and flowers. Gladly would she have retained Persephone for ever by her side; but this was impracticable; and it was finally arranged that Persephone should depart from her every spring, at seed-time, and Dêmêter communicates her Privileged families. should pass one-third of the year in the palace of Hadēs. Dēmēter now prepared for her return to Olympus; and on the eve of her departure, she imparted to her devotees, Celeus and his daughters, and to Triptolemus, Diocles, and Eumolpus, the divine solemnities which sacred rites. were to be maintained in her worship. All things thus arranged, she now repaired to the assembly of the blessed gods. So commenced the sacred Eleusinian Mysteries; and certainly, in the whole circuit of the Delian hymnography, there is no temple legend more pictorial in its effect, nor better supported by local and representative associations. The privileged families of Eumolpus, Diocles, and Triptolemus, continued their hereditary functions at the Eleusinia, and to the national faith was added the charm of historical truth, by the existence of the well still shaded by the olive-trees, the stream Callichorus, and the prominent temple-hill. This myth is a strong instance of the principle of post-prophetic principle, where legend does not spring from, but is the legend. cut out expressly for, locality. Still its object was answered; national feeling was impressed, and national imagination affected; to the devout worshipper, the most sacred romance became the most faithful history. Preservation The religious dignity of Demeter is evidenced by her temple at Thermopyla, where the Amphictyonic council assembled. One great the legend. doctrinal point of this myth, unconsciously preserved by the poet, Postprophetic of a grand doctrine in 1 Hymn, Dem. 475. 2 Of this principle Virgil has ably availed himself in his prophecy of the "Trojan Cæsar." |