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

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СКАЧАТЬ of the first-fruits of the corn. The authority alleged in the decree for requiring or inviting offerings of first-fruits alike from Athenians and from foreigners is ancestral custom and the bidding of the Delphic oracle. The Senate is further enjoined to send commissioners, so far as it could be done, to all Greek cities whatsoever, exhorting, though not commanding, them to send the first-fruits in compliance with ancestral custom and the bidding of the Delphic oracle, and the state officials are directed to receive the offerings from such states in the same manner as the offerings of the Athenians and their allies. Instructions are also given for the building of three subterranean granaries at Eleusis, where the contributions of grain from Attica were to be stored. The best of the corn was to be offered in sacrifice as the Eumolpids might direct: oxen were to be bought and sacrificed, with gilt horns, not only to the two Goddesses but also to the God (Pluto), Triptolemus, Eubulus, and Athena; and the remainder of the grain was to be sold and with the produce votive offerings were to be dedicated with inscriptions setting forth that they had been dedicated from the offerings of first-fruits, and recording the names of all the Greeks who sent the offerings to Eleusis. The decree ends with a prayer that all who comply with these injunctions or exhortations and render their dues to the city of Athens and to the Two Goddesses, may enjoy prosperity together with good and abundant crops. Writing in the second century of our era, under the Roman empire, the rhetorician Aristides records the custom which the Greeks observed of sending year by year the first-fruits of the harvest to Athens in gratitude for the corn, but he speaks of the practice as a thing of the past.191

      Even after foreign states ceased to send first-fruits of the corn to Eleusis, they continued to acknowledge the benefit which the Athenians had conferred on mankind by diffusing among them Demeter's gift of the corn. Testimony of the Sicilian historian Diodorus. Testimony of Cicero and Himerius.

      We 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 СКАЧАТЬ