Good morning and welcome to LLT121 Classical Mythology. When last we left off, we were talking about the journey of the goddess Demeter to find her daughter, Persephone. If I recall correctly, when we left off, Persephone had been carried away by Hades. Demeter searched for her daughter, Persephone, for ten days, carrying torches in her hands. At the end of the tenth day, the goddess, Hecate, influential underworld goddess, said "Demeter, your daughter has been carried away by Hades. She was screaming. She did not want to go. It was a very bad scene." Helios, influential sun god, was the second deity to report to Demeter. "Demeter, your daughter, Persephone, has been stolen, but don't worry. Hades stole her. Hades is a very important god. He's the underworld god. He's not exactly chopped liver." One would think that the average mother or father upon finding out where the missing daughter was would drop everything, go down to Hades—remember, Demeter is a goddess—grab him by his scrawny little collar and shake him within an inch of his life saying, "Give me my daughter back." It doesn't happen that way for two reasons. Reason number one is that we're talking about a patriarchal society, in which property is passed on from father to son. Cities are ruled by kings and so forth. A mother does not have the right to say who her daughter marries. That's reserved for the father. Reason number two why Demeter does not run down immediately is: the story doesn't work out that way.
Let me give you a little bit of background. The quote/unquote Olympian View of the Afterlife, espoused by the ancient Greeks, was very dismal and depressing. It did not offer any hope for a satisfactory afterlife. It did not offer any compulsion to lead a moral life. It did not give you any idea of what the purpose of human existence is. Life is short, nasty and brutish. Then you die, and, when you're dead, it gets even worse. You will remember, for valuable points on your next essay, that, when asked how he liked being dead by Odysseus, Achilles responded, "I would rather be a slave to the sharecropper of the poorest farmer on earth than be king over all the dead." Very nasty, very brutish, very depressing. Scads of depressing details. Who did the ancient Greeks turn to? Well, they turned to philosophy, some of them. But, if you'll recall, our little visit to the used car lot of souls from last class, that isn't going to do it for the great majority of people, for Bubbacus and Jethra out on the street. A great many of these Greeks are going to turn to mystery religions, but in particular, the mystery religion of Demeter.
Do you remember that earth mother goddess that the indigenous Greeks worshiped during the first week of class? They worshiped this earth mother goddess up until January 1, 2000 BC. Then the Achaeans came in with their patriarchal society. Remember how I reminded you that, even though the patriarchal Achaeans got the upper hand over the earth goddess mother worshiping indigenous Greeks, how the earth mother didn't go away? She was still there. Did I remember to tell you how the earth mother was still trapped in the Greek psyche? Well, here she comes. Demeter, in various ancient Greek dialects, well "meter" always means "mother." "De," in the Doric dialect, means "earth." One possible interpretation of the name, Demeter, is Earth Mother. I would guess—and it's strictly my guess. We don't have any written sources for this. My personal guess is that somehow the goddess, Mother Earth, when the Achaeans came through on January 1, 2000, BC, became de-emphasized. Oh yeah, Mother Earth. Yeah. Um. She's Zeus's sister. She's in charge of grain and that's it. But, circa 900 BC, circa 700 BC, while these theories about the Olympian View of the Afterlife were still knocking about—the nasty, brutish, and eternal version of the afterlife. I would guess that, somewhere in the collective psyche of the ancient Greeks, was this urge to turn to not Zeus—Zeus destroyed the human race three times and he'll do it again, too—but to a kinder, gentler, loving, more deity who dwells in this corner of the psyche I know. The reason why, to end the digression, the reason Demeter does not immediately go down to get her daughter is because she's got a mystery religion to start.
The Homeric Hymn to Demeter, which I mentioned last time, is, first and foremost, the story of how Persephone was taken off by Hades, and then brought back again. It is the story of that. I would think, too, that in a very earliest part of the story, it wasn't any more than that. But it becomes, in effect, a religious text. It becomes this Homeric Hymn to Demeter. It becomes—not quite, but close to—the Bible of the Eleusinian mystery religion. Here's what happens. Demeter is sitting by the well in the city of Eleusis, a suburb of Athens. She claims to be a bag lady named Doso. She just waits to see who comes over to visit, who's nice to her. Four young women, lovely young women, women with lovely ankles and deep bosoms—it says so in the book—stop by and say, "Old lady, what are you doing here? You look so forlorn. Can we help you?" She goes into the routine, the old lady does, "Oh, I've been carried off by Egyptians," and stuff like that. This great big whopper of a lie. The young women, who are princesses, daughters of the king and queen of Eleusis, say, "Old lady, we could give you a job. Our mother has just given birth to a little baby boy, a little baby brother and could use an experienced nurse." I know what you're thinking, right? This is getting pretty weird, isn't it? It's more than a little weird, I hope.
So the old lady, Doso, says, "Fine. I'll go home with you young lady to the court of King Celeus and Queen Metaneira." I'm just writing this on the board for the sake of writing it on the board. They have the four daughters and a little baby boy named Demophoon. When they bring the old lady to the house whose name is Doso—we haven't changed that from last week—everybody feels sorry for the old lady at the home of King Celeus and Queen Metaneira. They say, "Would you like a nice drink of wine?" I don't know about you but I could use a drink of wine under those circumstances. Doso says, "No, no, no. Mix me up a drink of mint, barley, and water." Does that seem pretty strange, Heather? Have you ever had the urge to drink something made up freshly from mint, barley, and water? Has anybody ever suffered from that? No, there are various interesting aged barley compounds that you have probably had. But, yeah, that is pretty weird. Then they try to get her to loosen up. They try to get her to cheer up. "It's not so horrible, old lady." She sits there, pulling a frown, until this servant woman named Iambe starts telling jokes, dirty jokes. Finally, they bring out the little baby, cute little buzzard.
King Celeus and Queen Metaneira say, "Here's our little baby boy. Take care of him. We're going to sleep." Late that night, when she believes that nobody else is awake, Doso—we all know that she's really Demeter—takes little baby Demophoon and brings him up to the fire. She grabs him by the ankle and starts dipping little baby Demophoon into the fire. Scott/Matt, are you both Matt and Scott? Okay. Do you have any kids? If you did have a kid, and some old bag lady that your daughters picked up was dipping him upside down in the fire, what would you do? Yes! Okay. You would just beat the tar out of the old lady, saying, "Unhand my little baby boy." Well, it so happens that Metaneira is just coming after a glass of milk, and she sees this old bag lady dipping her kid upside down in the fire and yells various suitable things like, "You old bleep! Stop dipping my kid in the fire." At this point I ask, is this a good career move or a bad career move? Why bad, Phil? We don't know she's a goddess. I'm teasing you. Jeremy, are you Jeremy or are you Josh? Okay. Got anything to say? Well summed up, and all you got to remember is the torches. You left out the torches, but other than that, A+. Take a nap.
Well, the goddess, Demeter—cause that's who it is—reveals herself as the goddess Demeter. "I am Demeter. I was trying to make your son immortal, but no, you had to stop." She is Mother Earth after all. That is the mother of all guilt trips. "I was going to make your son immortal, but you messed up. Now I demand that you start a mystery religion for me right here on the spot." Well, we laugh at it, we laugh at it, but this is the aetiology of the Eleusinian mystery religion. Little baby Demophoon grew up to be the first priest. Then, and only then, once she had started up the Eleusinian mystery religions in the beautiful city of Eleusis, then and only then did Demeter resume looking for her daughter Persephone. Stupid as heck, Josh. You're Josh or Jeremy? Stupid as heck. You're Josh. Okay. But, for what it's worth, the strangeness, the dirty jokes, the torches, the sitting by the well, the daughters are all built in to explain parts of the mystery religion that we don't otherwise know about. The rest of the story is pretty quick. Demeter, once she's founded the mystery religion, refuses to let the crops grow. The human race suffers famine. Zeus and all the other gods and goddesses try to intervene, but Demeter—we have now identified her as an unreconstituted earth mother—refuses to do anything. Meanwhile, the humans and their funny little activities and their sacrifices begin to vanish from the face of the earth. Finally, Zeus buckles under. Zeus sends his son, Hermes, messenger of the gods, to go down and get Demeter. Meanwhile, back in hell, Hades slips Persephone some pomegranate seeds, because the story demands it. Hades gives up Persephone to Hermes. Hermes leads Persephone back up into the light.
The mother and child reunion is very touching. They're hugging each other and I can imagine Persephone saying, "Oh mom, it was so horrible." Demeter says, "Did you eat anything down there, honey?" "Well, I didn't for the longest time, but Hades made me eat some pomegranate seeds." Duh, this is the aetiology of why Persephone has to spend a certain amount of time down in the underworld, being Mrs. Hades. She ate the pomegranate seeds. She has to come back. Why she gets to spend time with her mom, Demeter, on Mount Olympus, sometimes it's half a year. Sometimes it's four months down, eight months up. It depends on your climate. Your mileage may vary. The bottom line is that, on the first level, it is an aetiological myth explaining the change in the seasons. It becomes, over a period of time, an aetiology for a religion which afforded the ancient Greeks some hope of a happy afterlife with a deity who cares about them and some point to their existence. I'm going to pause at this point for your questions. Jared, do you have a question? Josh? Any questions? I happen to think that was a very brilliant performance, myself, but I'm biased. Are you sure you can't ask me any questions right now? Ray? Go for it. Right. No, they don't speak to us, that's correct. I wish they would. Yeah, actually we'll talk more about that when we talk about the Delphic Oracle. That is good. It's just better to do later. Now, ask me. I have more letters after my name. Besides, if there's something you don't understand, it's probably my fault. That I can do nothing about.
This myth, in the first place, gives us very good evidence as to male/female relationships in ancient Greece. Notice how the myth of Demeter and Persephone gives us a great deal of important insight into Greek marriage rituals. Did Persephone marry for love? No. Did she even want to get married? No. Why did she get married? Because her father promised her to another man. Did it matter what Persephone thought? No. Did it matter what Demeter, the girl's mother thought? No. Notice how, when Hecate reports on how Demeter was carried off, she's outraged. This woman has been carried off against her will. When Helios, the sun god, refers to this stealing away, he says, "He'll be a good husband. She will settle down. He's not the worst thing she's seen." The Greeks are trying to explain the change of seasons all right, in terms of typical human relationships. In this case, it is the mother-daughter, husband-wife relationship. But, notice that, on the surface level at least, just the subservient role played by women. That said, all the movers and shakers in this religion are women. I think that Jeremy's already mentioned all of the loose ends contained in this retelling. The kykeon. Kykeon is the name meaning for the magical mint, barley, and water mix. Yum. It explains the dirty jokes. It explains the torches. It explains the location in Eleusis. All of these bizarre things we find popping up in the story have to be cross references to the Eleusinian mysteries. Does that make sense, Jared? Is there anyone who wants to bother me with that a little bit? I think that all of the weird stuff in the Homeric Hymn to Demeter is like the equivalent of in-jokes that you might have with members of your family or something. "Trees, ha ha ha ha." "Cows," and the like. That's a personal joke; you don't even know what you're laughing at.
This retelling is not only a story but also a sacred text, the basis for a mystery religion, which attempts to compensate for the virtual emptiness and hopelessness fostered by the Olympian concept of the afterlife. Demeter and Persephone are reunited every year, over and over and over again. In this reunion the Greeks saw hope for some satisfactory immortality. Some clue as to the purpose of human existence, that's thing number two we're looking for in a mystery religion. Three is a deity a god or goddess—in this case a goddess—who cares about people. Certainly, human life must be worth something if Demeter agrees to let the humans live. If Demeter gives the humans grain, Zeus was willing to let the humans die three or four different times. Demeter really cares about humans. The format and the details of the other Eleusinian mysteries interest me much less than do the sociological and intellectual ramifications. That is to say, I'm not going to test you that much on this part. Other professors might. Basically? Yes. Thank you. It was not a mutually exclusive thing. That is to say, let's say, Jeremy you are a good, Zeus-fearing Greek from the town of Eleusis. Zeus does not mind if you worship his sister, Demeter. This idea of exclusivity is pretty much a Judeo-Christian thing. After all, the Romans were perfectly willing to worship the Hebrew God and this Jesus Christ fellow and all that. They just really couldn't, for the life of them, understand why the Christians weren't willing to worship Sterculias, the god of poop, who really did exist. He is not just a figment of Beavis and Butthead's imagination. Well, he was an animistic deity, okay, concerned with fertility. Okay? When you did the dungage of the fields, I guess, in ancient, ancient Roman times, you'd so with a little prayer to Sterculias. If, just once, your crops grew after you did this, you could believe it was the nutrients in the animal dung, but, being a Roman, you' d be more tempted to say it was Sterocoman who did it for you.
Strictly speaking, you can belong to as many mystery religions as you'd like. Okay? Because, let's face it, your worship of Zeus is not an emotional thing. It's like Zeus, if you grant me victory over the Thracians, I'll build you a temple. Zeus, I'll clean up my act and behave like a good human being—even though you are the number one cause of teenage pregnancy in ancient Greece. Okay, Whereas, the bond, as I hope to prove shortly, with Demeter is a very emotional one that does not preclude Zeus. Good question, very well answered, I think. Other questions? Good.
Let's get the format out of the way. Every year, in the early spring, there was a preliminary initiation. These mysteries were held only in Eleusis, by the way. They were called the Lesser Mysteries. Right around this time of year, that is to say September or October, there would be the Greater Mysteries, which were fall initiation. Now, you're probably already dying to know, as skeptical children of the 20th century, what's the difference between the two? How is one a preparation for the other? To which I respond, "mystery religion." Mystery religion, ha ha ha. It covers up for a lot of embarrassing loose ends. Mystery religion! Every fourth year or so, they were extra excellent. They would put on the extra great dog and pony show. There was a third level, I guess, of initiation called Epopteia, which was for the really hard core Eleusinian mystery types. It's not going to be on the test. What I do want you to park in your brains, though, because it's important, is, once you're initiated into the Eleusinian mysteries, that was it. You had full benefits of the Eleusinian mystery religion. You did not have to go to church on Sunday or Sunday evening or Wednesday evening. You did not have to go to Sunday school or revivals. You didn't have to go for a tone-up every now and then. Once you or I are initiated into the Eleusinian mystery religion—it's neat—we're cool for the rest of our lives. We are Eleusinian.
Mark, it was the most popular mystery religion going for a number of reasons. Allow me to charge boldly on. Anybody—literally anybody—could belong to the Eleusinian mystery religions. Crystal? sure I'd be happy to. Eleusinian. The Eleusinian mysteries of Demeter. Anybody can belong. People from Athens, people from all over Greece, people from all over the Mediterranean can belong the Eleusinian mystery religions. Men and women can belong to the Eleusinian mystery religions. Slave and free people can belong to the Eleusinian mystery religion. It is one of the few truly inclusive experiences. Barbarians can belong to the Eleusinian mystery religion. By the way, do you know what a barbarian is? Here's a hint, it is not somebody who reaches in and steals all of the food off your plate, rubs it on his chest, and belches several times. That's just called crude. A barbarian, in the ancient Greek sense, is somebody who doesn't speak ancient Greek. That's the Greek definition of a barbarian. It included any number of civilizations, like the Hebrews, the Sumarians, various flavors of Mesopotamians, ancient Egyptians. You know, the ancient Greeks were living up in trees while the Egyptians were building pyramids, but the Egyptians were barbarians. Anybody can belong to this. It's encouraged.
On the supposedly first day the quote/unquote holy objects—we don't know what the holy objects are (mystery religion)—are brought. Yes? Plenty of very learned guesses. Please remind me to address that at the beginning of our next class. We don't have a lot of time left. What I'd like to do is just cover the boring administrative parts, because I would like to expand a little bit at the beginning of our next class on what you're getting at. What might this religion have been? Any of you ever read a book by Leo Buscaglia called, The Fall of Freddie the Leaf? Maybe it's still in the bookstore. Go and see if you can find it. Don't buy it. It's very expensive. Just look at it. On the first day, the holy objects—whatever they are—are brought from the city of Eleusis to the city of Athens on day one, and remember, keep in mind, I'm not going to require you to know this on a quiz. Just have an idea of what the ritual is. All pure, Greek speakers are invited on the second day to participate. If you're a barbarian, you can learn a few Greek words. Okay? It's like foreign tourists who doesn't know a word of English can go down to Branson and say, "I buy that. Visa." That's it. When I lived in Italy, I dined on "questo" and "quello" everyday. You know what that is? "Questo" is "that" and "quello" is "this." You don't need to know much Greek to be invited.
On day three, the people who are going to be initiated clean themselves in the sea. Pigs are purchased, purified, and sacrificed. They are scape pigs. This on the third day. On the fourth day, there are sacrifices. On the fifth day there is a celebration in honor of Asclepius. On the sixth day, everybody marches back to Eleusis, telling dirty jokes and yelling, "Bacchus, Bacchus, Bacchus," god of partying. On the seventh day, there is fasting and ritual. On the eighth day, there is the pageant. This, I might want you to know. It sounds promising. On the eighth day, the pageant takes place. There are the "things done" or, in ancient Greek, dromena. There are the "things said," or legomana. Then, finally there are the "things shown," or deiknymena. I just wrote the ancient Greek on the board to impress you with how smart I am. But, smart as I am, smart as any number of PhD-wielding scholars are, we don't know, none of us know for sure, none of us ever will know for sure, what went on at the pageant on the last day of the Eleusinian mysteries. What were the "things done?" Well, we can guess it was a pageant, a play. Maybe it was a play of the rape of Persephone. That sounds pretty likely, but can we know for sure? Mystery religion! The "thing said," maybe somebody recited the Homeric Hymn to Demeter. That makes sense, but do we know that for a fact? Mystery religion. The "things shown," what was shown? What is the holy of holies that we could show to the people, now that they have been initiated? Maybe a nice ear of grain. Wouldn't that be nice? That is one guess. Other people have guessed it is a large reproduction of either the male or female—or both—genitalia. That is another supposition. Mystery religion, Mark. Mystery religion! Yeah.
They call them mysteries in ancient Greek. Keep in mind the definition. Do you all know what the difference between a religion and a cult is? A religion is how I worship. A cult is how you worship. I say that snidely, but, on the up and up, we're going to talk more about the Eleusinian mysteries, briefly. But on why it was so appealing to various states. Then we're going to get into the Bacchic mystery, which is just like having Boy George, Prince, and Madonna invade your hometown with a religion of partying. It might be fun to check out, but do you want your kids to go there? I'll see you next time. You've been a very good class. Bye-bye.
Supplemental: The Homeric Hymn to Demeter as Sacred Text
As I think I said on the first day of class, the story of the rape of Persephone, in which Persephone, the daughter of Demeter and Zeus, is stolen by the god, Hades. It gets its start as an aetiology, which is a fancy word—a fancy Greek word—meaning explanation. It answers the question of, "Why do we have the season?" We have the seasons because, very simply, Demeter, goddess of grain, wanted to have her daughter, Persephone, back after Hades took her. Demeter got her way. She got her way with Zeus. Zeus said, "Okay, Demeter. You can take your daughter back." It turned out, though, that Persephone had eaten of the fruit of the pomegranate, which meant that she had to spend part of the year in the underworld, being Mrs. Hades, and she was able to return for part of the year to Mount Olympus and live with her mother, Demeter. When Persephone was living with her mother, Demeter, Demeter, goddess of grain, is happy and allows grain to grow to nourish the humans. When Persephone is living in the underworld as Mrs. Hades, Demeter is sad and does not allow grain to grow, hence, the aetiology of the seasons.
That's, basically, what I would call the aetiological stratum, the aetiological level of the story. Ancient Greek moms and dads, telling their ancient Greek sons and daughters, "this is why we have the season." As the Greek weltanschauung—world outlook—developed, as the Greeks began to cast about for ways, and trying to find ways to justify their position in the world, their hopes for a happy afterlife, their understanding of what their life amounts to—and, again, this is something that I think that happens in just about every civilization that has ever left us any written mythology—the Greeks start casting about for ways to explain their hopes for eternal life, ways to explain methods by which they, too, can be eternal and what not. And they look toward—the ancient Greeks—look toward a constant cycle of growth, death, regrowth, death that they see in the plant world. Therefore, the ancient Greeks tend to look, as do many other ancient civilizations, toward myths concerning the growth of crops to give them hope or to explain the hopes they already entertain of a happy afterlife.
The Eleusinian mystery religion, the mysteries of Demeter, grew up, was based upon, number one, the myth of Persephone, the myth of the rape of Persephone. Supposedly, Persephone was taken away. Demeter stopped, if you'll remember, at Eleusis to find out what happened to her daughter. It's at this point, around 900 BC, it's at this point in the development of the story that we first start to get, one, the foundation of the Eleusinian mystery religion, and, number two, the incorporation of the myth of Demeter and Persephone, the rape of Persephone, into what I would call a sacred text. The so-called Homeric Hymn to Demeter, our best source for the rape of Persephone, and, incidentally, our best source of information on the Eleusinian mystery religion, was written down about 700 BC. More about that in a second.
It 's believed to have begun to assume its form around 1000 or 900 BC. It wasn't written down. It was performed orally, but unlike the Homeric epics, which are basically told for entertainment—the Iliad and the Odyssey; as long as the Greeks win the Trojan war, as long as Achilles still gets killed in the end and what not, you can pretty much tell the story any way you want it—the very nature of the rape of Persephone and the fact that it was used as the basis for the Eleusinian religion, the mysteries of Demeter, dictated that there be less room for improvisation. That is to say that we're not going to have as many interesting tangents because this is not an interesting story we're telling to pass the time of day or glorify our ancestors. This is religion, and folks—then as now—took their religion pretty seriously. From about 1000 or 900 BC, the religious content of the rape of Persephone is thought to have developed. The weird details, like the incident at Eleusis where Demeter decides, "Well, my daughter has been taken away from me, but I think I'll just sit here in this strange little town that nobody's ever heard of before and see if I can get myself a day job as nursemaid to this little baby boy." Which is, all things considered in the flow of the story, pretty stupid. It detracts from the story and it's not even plausible. To this day, if somebody kidnapped me and my mom went out looking for me, she would not stop in Eleusis and try to get a day job as a nursemaid until she had found me, her little baby boy. What is it doing here? Obviously, the interlude at Eleusis in which Demeter stops at Eleusis to try to gain employment in the household of the king of Eleusis is added to explain why the Eleusinian mysteries, why the mysteries of Demeter and her daughter, Persephone, are held in the Athenian suburb of Eleusis, nothing more, nothing less. Implausible as it seems, as much as it detracts from our ability to buy into the story, it is unbelievably important to this Homeric Hymn to Demeter as a religious text that this part be included and built up. It's still a good story, but, by this point, it's become more of a religious text than anything else. This is the form, around 700 BC, in which the ancient Greeks wrote it down. The Hymn to Demeter, as you have it in your Morford and Lenardon, Classical Mythology, text represents what the Greeks had done. They believed it was Homer, but we don't think it was Homer, therefore it is the Homeric Hymn to Demeter, represents what the story had turned into around 700 BC and the way it would be remembered forever after.
Interestingly—I think it's interesting—I'm sure it made all the sense in the world to Greeks of the year 700 BC. I am equally sure that Greeks who read it in the year 100 BC or Roman Greeks who read it in the year 300 AD, at which point the Eleusinian mysteries were still going strong, looked at the story and had the same reaction that you, undoubtedly, had. Why is Demeter walking around with torches? Why is she flying around quote/unquote like a bird? Why doesn't she forget to stop at Eleusis and go find her daughter? Why does the kykion have to be made out of mint, barley and water? All these wonderful question, I'm quite sure that, by the time of Christ, even the members of the Eleusinian mysteries had these questions. Still a good story, but it's a less enjoyable story because of the fact that it's become a religious text. It's a religious text, all right, but it was probably less than satisfying to the believers, the initiates, those who had joined the Eleusinian mystery religion, because it was also intended to be a story at the same time.
It's a pretty strange piece of work, the Homeric Hymn to Demeter. It's not really easy sledding. But I do think it will repay all the time and effort you put into understanding it because it not only says something about what ancient Greeks found entertaining, it not only says something about ancient Greek religious belief, but I think it says an awful lot about the way that people—then as now—process the two, the way that people package entertainment as something with religious content, and the way that people will package their religious beliefs—attempt to convey their religious beliefs—in the form of a story. If I can offer you just one little parallel from ancient Egyptian mythology—you won't find this in your book; you will find it in the Comparative Mythology class, that's LLT321, a very fine class which we try to offer every semester—the ancient Egyptian goddess, Isis, finds herself in a similar situation. The ancient Egyptian goddess, Isis, is trying to retrieve the corpse of her late husband, Osirus. She finds herself traveling all over the world, looking for where this corpse has wound up so she can give it a proper burial. Isis tracks the body down to modern-day Lebanon, where she goes in to visit the king and queen of the town, and asks if she can have the pillar, the tree, in which the body of her husband has washed up. Of course, the king and queen don't k now who this strange bag lady is—is this starting to sound familiar?—but they are willing to hire this strange bag lady as a nurse for their little baby boy. Does this sound familiar? The king and queen go to bed, you know, leaving their little baby boy in the case of this nursemaid, this old lady who's a nursemaid. Does this sound familiar? This time it's the goddess Isis. The goddess Isis then takes little baby, tries to make him immortal by burning off his mortal parts. The only difference is that this is an ancient Egyptian story that probably antedates—that probably existed—2000 years before the myth of Demeter story.
The point is that the ancient Greeks were not the only civilization to explain their hopes for a happier afterlife, their hopes for finding a god or goddess who cared about them, their hopes for a satisfying form of worship, they were not the only ones to base it on a weird story about a goddess who is searching for a deceased loved one. The story pattern goes back thousands o f years and is still with us to this day, but you can't find that out unless you check out Comparative Mythology.
One more point I want to get on tape is that we do have, in the Anna Lou Blair Language Learning Center, Craig 321, here on the SMSU campus, a number of materials pertaining to the Greek world in general called the Pandora program. It runs on a computer in the language lab. One of the attendants will be happy to show you how it works. You will sit down at this big, huge, fancy, powerful computer and be taken on a tour of various aspects of the ancient Greek world. One of the very best, one of the very most enjoyable, and pertinent to this class jaunts you can take on the Pandora program is the guided tour of the city of Eleusis. We'd be showing it to you on camera, even as I'm speaking, but it's copywrited. It's a wonderful piece of work. I think they deservedly have a right to just keep it where they're keeping it. Please come up to campus, please do go to the language lab. That's Craig 316 . Go into the language learning center, which is Craig 321. Ask to be shown how to use the Pandora program and you will get to see the Eleusinian mysteries. You will get to be taken through the Eleusinian mysteries and much, much more. Thank you very much
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