Home Site Menu Religion Menu Interesting Menu Humour Menu Guestbook Forum Email

Index

A New System; or, an Analysis of Ancient Mythology. Volume II

By Jacob Bryant

RITES OF DAMATER, or CERES.

I shall now proceed to the rites of Ceres: and the general character of this Goddess is so innocent, and rural, that one would imagine nothing cruel could proceed from her shrine. But there was a time, when some of her temples were as much dreaded, as those of Scylla, and the Cyclops. They were courts of justice; whence she is often spoken of as a lawgiver.

She is joined by Cicero with Libera, and they are styled the Deities, ^[720]a quibus initia vitæ, atque victus, legum, morum, mansuetudinis, humanitatis, exempla hominibus, et civitatibus data, ac dispertita esse dicantur. The Deity, to whom she was a substitute, was El, the Sun. He was primarily worshipped in these temples: and I have shewn, that they were from Achor denominated Acherontian; also temples of Ops, and Oupis, the great serpent God. Hence it is said by Hesychius, that Acheron, and Ops, and Helle, and ^[721]Gerys, and Terra, and Demeter, were the same. Ἡ ^[722]Αχερω, και Ωπις, και Ἑλλη, και Γηρυς, και Γη, και Δημητηρ, ^[723]το αυτο. Ceres was the Deity of fire: hence at Cnidus she was called Κυρα, ^[724]Cura, a title of the Sun. Her Roman name Ceres, expressed by Hesychius Gerys, was by the Dorians more properly rendered ^[725]Garys. It was originally a name of a city, called Χαρις: for many of the Deities were erroneously called by the names of the places where they were worshipped. Charis is Char-Is, the ^[726]city of fire; the place where Orus and Hephastus were worshipped. Hence as a personage she is made the wife of ^[727]Vulcan, on account of her relation to fire. Her title of Damater was equally foreign to Greece; and came from Babylonia, and the east. It may after this seem extraordinary, that she should ever be esteemed the Goddess of corn. This notion arose in part from the Grecians not understanding their own theology: which bad originally, became continually more depraved, through their ignorance. The towers of Ceres were P'urtain, or Πρυτανεια; so called from the fires, which were perpetually there preserved. The Grecians interpreted this πυρου ταμειον; and rendered, what was a temple of Orus, a granary of corn. In consequence of this, though they did not abolish the antient usage of the place, they made it a repository of grain, from whence they gave largesses to the people upon any act of merit. ^[728]Τοπος ην παρ' Αθηναιοις, εν ᾡ κοιναι σιτησεις τοις δημοσιοις ευεργεταις εδιδοντο· ὁθεν και Πρυτανειον εκαλειτο, ὁιονει πυροταμειον· πυρος γαρ ὁ σιτος· In early times the corn there deposited seems to have been for the priests and ^[729]diviners. But this was only a secondary use, to which these places were adapted. They were properly sacred towers, where a perpetual fire was preserved. Pausanias takes notice of such a one in Arcadia. ^[730]Δημητρος, και Κορης ἱερον, πυρ δε ενταυθα καιουσι, ποιουμενοι φροντιδα, μη λαθῃ σφισιν αποσβεσθεν. He mentions a like circumstance at the Prutaneion in Elis^[731]: Εστι δε ᾑ Ἑστια τεφρας και αυτη πεποιημενη, και επ' αυτης πυρ ανα πασαν τε ἡμεραν, και εν πασῃ νυκτι ὡσαυτως καιεται. Attica at first was divided into separate and independent hamlets: each of which had its own Prutaneion, and Archon. These Archons were priests of the ^[732]Prutaneia; and were denominated from their office. Archon is the same as Orchon, and like Chon-Or signifies the God of light, and fire; from which title the priests had their name. In Babylonia, and Chaldea, they were called Urchani.

As in these temples there was always a ^[733]light, and a fire burning on the hearth, some of the Grecians have varied in their etymology, and have derived the name from πυρ, Pur. Suidas supposes it to have been originally called Πυρος ταμειον. ^[734]Πρυτανειον, πυρος ταμειον, ενθα ην ασβεστον πυρ. The Scholiast upon Thucydides speaks to the same purpose. ^[735]Αλλοι δε φασιν, ὁτι το Πρυτανειον πυρος ην ταμειον, ενθα ην ασβεστον πυρ. Others tell us, that the Prutaneion was of old called Puros Tameion, from πυρ, pur: because it was the repository of a perpetual fire. It was sacred to Hestia, the Vesta of the Romans; which was only another title for Damater: and the sacred hearth had the same name. ^[736]Ἑστιαν δ' αν κυριωτατα καλοιης την εν Πρυτανειῳ, εφ' ἡς το πυρ το ασβεστον αναπτεται. I have mentioned, that these places were temples, and at the same time courts of justice: hence we find, that in the Prutaneion at Athens, the laws of Solon were ^[737]engraved. These laws were described upon wooden cylinders: some of which remained to the time of ^[738]Plutarch.

Many of these temples were dedicated to the Deity under the name of Persephone, or Proserpine, the supposed daughter of Ceres. They were in reality the same personage. Persephone was styled Κορα, Cora; which the Greeks misinterpreted Παρθενος, the virgin, or damsel. How could a person, who according to the received accounts had been ravished by Pluto, and been his consort for ages; who was the reputed queen of hell, be styled by way of eminence Παρθενος? Κορα, Cora, which they understood was the same as Cura, a feminine title of the sun: by which Ceres also was called at Cnidos. However mild and gentle Proserpine may have been represented in her virgin state by the Poets; yet her tribunal seems in many places to have been very formidable. In consequence of this we find her with Minos, and Rhadamanthus, condemned to the shades below, as an infernal inquisitor. Nonnus says,

^[739]Περσεφονη θωρηξεν Εριννυας.

Proserpine armed the furies. The notion of which Furies arose from the cruelties practised in these Prutaneia. They were called by the Latines, Furiæ; and were originally only priests of fire: but were at last ranked among the hellish tormentors. Ceres the benefactress, and lawgiver, was sometimes enrolled in the list of these dæmons. This is manifest from a passage in Antimachus, quoted by Pausanias, where her temple is spoken of as the shrine of a Fury.

^[740]Δημητρος, τοθι φασιν Εριννυος ειναι εδεθλον.

The like is mentioned by the Scholiast upon Lycophron, ^[741]Εριννυς ἡ Δημητηρ εν Ογκαις πολει της Αρκαδιας τιμᾳται. Her temple stood upon the river Ladon, and she had this name given to her by the people of the place. Καλουσι δε Εριννυν ὁι Θελπουσιοι την Θεον. The Thelpusians call the Goddess Demeter a Fury. Herodotus speaks of a Prutaneion in Achaia Pthiotic, called Leïtus; of which he gives a fearful account. No person, he says, ever entered the precincts, who returned. Whatever person ever strayed that way, was immediately seized upon by the priests, and sacrificed. The custom so far prevailed, that many, who thought they were liable to suffer, fled away to foreign parts. And he adds, that after a long time, when any of them ventured to return, if they were caught, they were immediately led to the Prutaneion. Here they were crowned with garlands. and in great parade conducted to the altar. I shall quote the author's words. ^[742]Ληιτον δε καλεουσι το Πρυτανηιον ὁι Αχαιοι· ην δε εσελθῃ, ουκ εστι, ὁκως εξεισι, πριν η θυσεσθαι μελλῃ· ὡστε τι προς τουτοισι πολλοι ηδε των μελλοντων τουτεων θυσεσθαι, δεισαντες οιχοντο αποδραντες ες αλλην χωρην. Χρονου δε προϊοντος, οπισω κατελθοντες, ην αλισκωνται, εστελλοντο ες το Πρυτανηιον, ὡς θυεται τε εξηγεοντο, στεμμασι πας πυκασθεις, και ὡς συν πομπῃ εξαχθεις. The people of Leïtus are said to have been the sons of Cutissorus. Herodotus speaks of the temple, as remaining in his time: and of the custom still subsisting. He farther mentions, that when Xerxes was informed of the history of this place, as he passed through Thessaly, he withheld himself from being guilty of any violation. And he moreover ordered his army to pay due regard to its sanctity; so very awful, it seems, was mysterious cruelty.

I imagine, that the story of the Harpies relates to priests of the Sun. They were denominated from their seat of residence, which was an oracular temple called Harpi, and Hirpi, analogous to Orphi, and Urphi in other places. I have shewn, that the antient name of a priest was Cahen, rendered mistakenly κυν, and canis. Hence the Harpies, who were priests of Ur, are styled by Apollonius, the Dogs of Jove. His accosting Calais, and Zethus, tells them, that it would be a profanation to offer any injury to those personages.

This term in the common acceptation is not applicable to the Harpies, either as birds, for so they are represented; or as winged animals. But this representation was only the insigne of the people, as the vulture, and eagle were of the Egyptians: a lion of the Persians. The Harpies were certainly a ^[744]college of priests in Bithynia; and on that account called Cahen. They seem to have been a set of rapacious persons, who, for their repeated acts of violence, and cruelty, were driven out of the country. Their temple was styled Arpi; and the environs Arpi-ai: hence the Grecians formed ^[745]Ἁρπυιαι. There was a region in Apulia named Arpi; and in its neighbourhood were the islands of Diomedes, and the birds, which were fabled to have been like swans. I have before shewn, that they were Amonian priests: so likewise were the Hirpi near Soracte in Latium. They were priests of fire: of whose customs I have taken notice.

The persons who resided in these temples are represented as persons of great strength and stature: for many of them were of the race of Anac. There is reason to think, that a custom prevailed in these places of making strangers engage in fight with some of the priests trained up for that purpose. The manner of contention was either with the cæstus, or by wrestling. And as the priest appointed for the trial was pretty sure of coming off the conqueror, the whole was looked upon as a more specious kind of sacrifice. Amycus, who was king of Bithynia, is represented as of a ^[746]gigantic size, and a great proficient with the cæstus. He was in consequence of it the terror of all strangers who came upon the coast. Cercyon of ^[747]Megara was equally famed for wrestling; by which art he slew many, whom he forced to the unequal contention. But Cercyon was the name of the ^[748]place; and they were the Cercyonians, the priests of the temple, who were noted for these achievements. Pausanias gives an account of them under the character of one person. ^[749]Ειναι δε ὁ Κερκυων λεγεται και τα αλλα αδικος εις τους ξενους, και παλαιειν ου βουλομενοις. Cercyon was in other respects lawless in his behaviour towards strangers; but especially towards those who would not contend with him in wrestling. These Cercyonians were undoubtedly priests of Ceres, or Damater: who seems to have been tired of their service, and glad to get rid of them, as we are informed by the poet.

Before most temples of old were areas, which were designed for Gumnasia, where these feats of exercise were performed. Lucian speaks of one before the temple of ^[751]Apollo Lucius. And Pausanias mentions that particular ^[752]parade, where Cercyon was supposed to have exhibited his art. It stood before the tomb of Alope, and was called the Palæstra of Cercyon even in the time of this writer, who takes notice of many others. He styles it ταφος Αλοπης, as if it were a tomb. But it was a Taph, or high altar, sacred to Al-Ope, Sol Pytho, who was the Deity of the place called Cer-Cuon. Before this altar was the palæstra; where the Cercyonian priests obliged people to contend with them. I have taken notice of a Pharos at ^[753]Torone, which Proteus is said to have quitted, that he might not be witness to the cruelties of his sons. He fled, it seems, to Egypt, Τεκνων αλυξας τας ξενοκτονας παλας, to shun their wicked practices: for they were so skilled in the Palæstric art, that they slew all strangers whom they forced to engage with them. Taurus, called Minotaurus, was a temple in Crete: but by the Grecians is spoken of as a person. Under this character Taurus is represented as a ^[754]renowned wrestler, and many persons are said to have been sent from Athens to be victims to his prowess. Eusebius styles him, ^[755]ωμος και ανημερος, a man of a cruel and sour disposition. After he had done much mischief, Theseus at length Ταυρον κατεπαλαισε, foiled him in his own art, and slew him. He is supposed to have done the like by Cercyon. ^[756]Λεγεται δε ὁ Κερκυων τους διασταντας παντας ες παλην ^[757]διαφθειραι πλην Θησεως. For it is said of Cercyon, that he slew every person who ventured to cope with him in wrestling, except Theseus. In all these instances the place is put for the persons who resided in it: of which mistake I have been obliged often to take notice.

Antient history affords numberless instances of this ungenerous and cruel practice. The stranger, who stood most in need of courtesy, was treated as a profest enemy: and the rites of hospitality were evaded under the undue sanction of a sacrifice to the Gods. In the history of Busiris we have an account of this custom prevailing in Egypt. ^[758]Βουσιριν δε κατα την Αιγυπτον τῳ Διι καλλιερειν σφαγιαζοντα τους παρεπιδημουντας ΞΕΝΟΥΣ. It is said of Busiris, that he used to offer to Jupiter, as the most acceptable sacrifice, all the strangers, whom chance brought into his country. There was a tradition concerning Antæus, that he covered the roof of a temple, sacred to Poseidon, with the sculls of foreigners, whom he forced to engage with him. The manner of the engagement was by ^[759]wrestling. Eryx in Sicily was a proficient in this art, and did much mischief to strangers: till he was in his turn slain. The Deity was the same in these parts, as was alluded to under the name of Taurus, and Minotaurus, in Crete; and the rites were the same. Hence Lycophron speaks of Eryx by the name of Taurus; and calls the place of exercise before the temple,

This the Scholiast interprets παλαιστραν του Ερυκος του ξενοκτονου, The Gymnasium of Eryx, who used to murder strangers. Androgeos the son of Minos came to the ^[761]like end, who had been superior to every body in this art. Euripides styles the hero Cycnus ^[762]ξενοδαικταν, on account of his cruelty to strangers. He resided it seems near the sea-coast; used to oblige every person, who travelled that way, or whom ill fortune brought on shore to contend with him. And his ambition was to be able with the skulls of the victims, which he slew, to build a temple to Apollo. ^[763]Κακοξενος ὁ Κυκνος, και εν παροδῳ της θαλασσης οικων, επεκερτομει τους παριοντας, ναον τῳ Απολλωνι βουλομενος εκ των κεφαλων οικοδομησαι. Mention is made of Lycaon, qui advenas et hospites trucidavit. He is said to have founded the temple of Jupiter ^[764]Lycæus, and to have first introduced human sacrifices, particularly those of infants. Λυκαων δε επι τον βωμον τον ^[765]Λυκαιου Διος βρεφος ηνεγκεν ανθρωπου, και εθυσε το βρεφος, και εσπεισεν επι του βωμου το ἁιμα. Lycaon was the person, who brought an infant, the offspring of a man, to the altar of Zeus Lucaios: and he slew the infant, and he sprinkled the altar with the blood which issued from it. Antinous in Homer threatens to send Irus to one Echetus, a king in Epirus, who was the dread of that country. The same threat is uttered against ^[766]Ulysses, if he should presume to bend the bow, which Penelope had laid before the suitors. Under the character of Lycaon, Cycnus, &c. we are to understand Lycaonian and Cycnean priests; which latter were from Canaan: and this method of interpretation is to be observed all through these histories. Echetus, Εχετος, was a title of Apollo, rendered more commonly ^[767]Ἑκατος by the Greeks, as if it came from the word ἑκας. It was an Amonian title by which Orus, and Osiris, were called: and this king Echetus was a priest of that family, who was named from the Deity, whom he served. The Poet styles him βροτων δηλημονα, from his cruelty to strangers.

When the Spaniards got access to the western world, there were to be observed many rites, and many terms, similar to those, which were so common among the sons of Ham. Among others was this particular custom of making the person, who was designed for a victim, engage in fight with a priest of the temple. In this manner he was slaughtered: and this procedure was esteemed a proper method of ^[769]sacrifice.

The histories of which I have been speaking were founded in truth, though the personages are not real. Such customs did prevail in the first ages: and in consequence of these customs we find those beggarly attributes of wrestling and boxing conferred upon some of the chief Divinities. Hercules and Pollux were of that number, who were as imaginary beings, as any mentioned above: yet represented upon earth as sturdy fellows, who righted some, and ^[770]wronged many. They were in short a kind of honourable Banditti, who would suffer nobody to do any mischief, but themselves. From these customs were derived the Isthmian, Nemean, Pythic, and Olympic games, together with those at Delos. Of these last Homer gives a fine description in his Hymn to Apollo.

These contentions had always in them something cruel, and savage: but in later times they were conducted with an appearance of equity. Of old the whole ceremony was a most unfair and barbarous process.

---

[719] Ovid Metam. l. 5. v. 341. Most temples of old were courts of justice; and the priests were the judges, who there presided.

Ælian. V. H. l. 14. c. 34. Δικασται το αρχαιον παρ' Αιγυπτιοις ὁι ἱερεις ησαν.

[720] Oratio in Verrem. 5. Sect. ultima. vol. 3. p. 291.

[721] Ceres is mentioned by Varro quasi Geres. l. 4. p. 18.

[722] Hesychius. Αχειρω.

[723] Repentur in poematiis antiquis, a Pithæo editis, carmen in laudem Solis; quod eum esse Liberum, et Cererem, et Jovem statuit. Huetius. Demonst. Evang. Prop. 4. p. 142.

[724] Cœlius. Rhodog. l. 17. c. 27.

[725] Varro speaks of Ceres, as if her name was originally Geres. l. 4. p. 18.

[726] There was a place called Charisia in Arcadia. Pausan. l. 8. p. 603. Charesus, and Charesene, in Phrygia. Charis in Persis, and Parthia. See Treatise upon the Cyclopes.

[727] Pausan. l. 9. p. 781. Nonnus. l. 29. p. 760.

[728] Etymolog. Mag. and Suidas.

[729] Χρησμολογοι μετειχον της εν τῳ Πρυτανειῳ σιτησεως.. Aristoph. Ειρηνη. Scholia, v. 1084.

[730] L. 8. p. 6l6.

[731] L. 5. p. 415.

[732] Πρυτανεια τε εχουσα και Αρχοντας. Thucyd. l. 2. p. 107.

[733] Το δε λυχνιον εν Πρυτανειῳ. Theocrit. Idyl. 21.

[734] Suidas.

[735] L. 2. p. 107. Others gave another reason. Πρυτανειον εκαλειτο, επειδη εκει εκαθηντο ὁι Πρυτανεις, ὁι των ὁλων πραγματων διοικηται. Ibid.

[736] Julius Pollux. l. 1. c. 1. p. 7.

[737] Πρυτανειον εστιν, εν ᾡ νομοι του Σολωνος εισι γεγραμμενοι. Pausan. l. 1. p. 41.

[738] Plutarch in Solone. p. 92.

[739] L. 41. p. 1152.

[740] L. 8. p. 649. Mount Caucasus was denominated, as is supposed, from a shepherd Caucasus. The women, who officiated in the temple, were styled the daughters of Caucasus, and represented as Furies: by which was meant priestesses of fire.

Caucasi filiæ Furiæ. See Epiphanius Anchorat. p. 90.

[741] Lycophron. Scholia. v. 1225. Και Καλλιμαχος Εριννυν καλει Δημητρα. Ibid.

Neptune is said to have lain with Ceres, when in the form of a Fury. Apollodorus. l. 3. p. 157. She is said from thence to have conceived the horse Areion.

Lycophron alludes to her cruel rites, when he is speaking of Tantalus, and Pelops.

[742] Herodotus. l. 7. c. 197.

[743] L. 2 v. 288.

[744] The Sirens and Harpies were persons of the same vocation, and of this the Scholiast upon Lycophron seems to have been apprised. See v. 653.

[745] Harpya, Ἁρπυια, was certainly of old a name of a place. The town so called is mentioned to have been near Encheliæ in Illyria. Here was an Amonian Petra of Cadmus, and Harmonia.

[746] Τιτυῳ εναλιγκιος ανηρ. Theocrit. Idyl. 22. v. 94.

[747] Pausan. l. 1. p. 94.

[748] Κερκυον is compounded of Ker-Cuon, and signifies the temple of the Deity.

[749] L. 1. p. 94.

[750] Ovid. Ibis. v. 411.

[751] Anacharsis. vol. 2. p. 388. Γυμνασιον ὑφ' ἡμων ονομαζεται, και εστιν ἱερον Απολλωνος Λυκιου.

[752] Και ὁ τοπος ὁυτος παλαιστρα και ες εμε εκαλειτο ολιγον που ταφου της Αλοπης απεχων. Pausan. l. 1. p. 94.

That very antient temple of Pan on Mount Lycæum in Arcadia had a Gymnasium in a grove. Εστι εν τῳ Λυκαιῳ Πανος τε Ἱερον, και περι αυτο αλσος δενδρων, και Ἱπποδρομος τε, και προ αυτου σταδιον. Pausan. l. 8. p. 678.

[753] I have mentioned, that Torone was a temple of the Sun, and also φλεγραια, by which was meant a place of fire, and a light-house. This is not merely theory: for the very tower may be seen upon coins, where it is represented as a Pharos with a blaze of fire at the top. See vol. 2. page 118.

[754] Plutarch. Theseus, p. 6.

[755] Chron. Logos. p. 31. He was also named Asterus, Asterion, and Asterius. Lycoph. v. 1299. Schol. and Etymolog. Mag. Minois. Asterius was represented as the son of Anac. Αστεριου του Ανακτος. Pausan. l. 7. p. 524. Ανδρειᾳ τους αποθανοντας ὑπο Θησεως ὑπερεβαλεν ὁ Αστεριων (ὁ Μινω) Pausan. l. 2. p. 183.

[756] Pausan. l. 1. p. 94.

[757] Diodorus explains farther the character of this personage, τον παλαιοντα τοις παριουσι, και τον ἡττηθεντα διαφθειροντα. l. 4 p. 226.

[758] Diodorus Sic. l. 4. p. 225, and 233.

[759] Ιδεως τον Ανταιον φησι των ΞΕΝΩΝ των ἡττημενων ΤΟΙΣ ΚΡΑΝΙΟΙΣ ερεφειν τον του Ποσειδωνος ναον. Pindar. Isth. Ode 4. Scholia. p. 458. See Diodorus concerning Antæus συναναγκαζοντα τους ξενους διαπαλαιειν. l. 4. p. 233.

[760] V. 866, and Scholia.

[761] Diodorus Sic. l. 4. p. 263.

[762] Hercules Furens. v. 391.

[763] Pindar. Olymp. Ode 10. p. 97. Scholia. from the Cygnus of Stesichorus.

[764] Euripides. Orestes. v. 1648. Schol. Lycaon was a Deity, and his priests were styled Lycaonidæ. He was the same as Jupiter Lycæus, and Lucetius: the same also as Apollo.

[765] Pausan. l. 8. p. 600.

[766] Odyss. l. Φ. v. 307.

[767] Μνησομαι, ουδε λαθοιμι Απολλωνος Εκατοιο. Homer. Η. to Apollo. v. 1.

Ευ ειδως αγορευε θεοπροπιας Ἑκατοιο. Iliad. Α. v. 385.

Αρτεμις ιοχεαιρα, κασιγνητη Ἑκατοιο. Iliad. Υ. v. 71.

[768] Odyss. Σ. v. 83.

[769] Purchas. Pilg. vol. 5. p. 872. and Garcilasso della Vega. Rycaut. p. 403.

[770] See Plutarch's life of Theseus. p. 3, 4. vol. 1.

[771] V. 146.

Index | Next: Campe and Campi