CONTENTS OF VOL. III

CHAPTER I.

PAGE

GE.

I-28

Importance of the earth-goddess in Greek religion, 1-2; wide prevalence

of the cult, not always in anthropomorphic form, 2-4; Homeric view of

Ge, 4-6; Hesiod, Homeric Hymn, and the dramatists, 6, 7; cults of

Dodona, Thebes, Delphi, Ge Evρúστepros, Delphic divination of Ge, her

relations with Python, 7-10; prophetic shrines at Aigai and Patrai,

11-12; Ge-Themis, 12-15; Ge-cult in Attica, 15-17; Kovрoтpúpos,

17-18; Aglauros and human sacrifice in cult of the earth-goddess, 19-22;

Ge as goddess of the under-world in Mykonos, Attica, and in Attic

Anthesteria, 23-26; Ge-Pandora, 25-26; Ge in Elis, 28 (cf. 11); repre-

sentations in art assist the anthropomorphic concept, but her personality

somewhat faint in Hellenic religion, 27-28.

REFERENCES FOR CHAPTER I

307-311

CHAPTER II.

DEMETER AND KORE-PERSEPHONE

29-213

Meaning of the name Demeter,' 29-30; connexion of Demeter with Ge

shown by epithets such as Χαμύνη ̓Ανησιδώρα Καρποφόρος Χθονία, 30-31 ;

with Rhea-Cybele, 31-32; Demeter more than a mere corn-goddess, 32;

Demeter Xλón, 33, 34; Demeter a corn-goddess, yet not identified with

the corn-sheaf, nor evolved from it, 34-37; cult-epithets referring to the

com-goddess, 37-38 ; agrarian ritual, Χλύεια, Προχαριστήρια, Καλαμαῖα,

Σκιροφόρια, 38-42 ; the προηρόσια and the Hellenic ἀπαρχαί 42-44; the

Haloa, τὰ κανᾶ, the rite of the κάλαθος, 45, 48; Demeter Χθονία and

the ritual of the X0óvia, 48-50; Demeter the Black at Phigaleia and

Demeter Erinys at Thelpusa, significance of the horse-headed type,

Thelpusan worship derived from Boeotia, totemistic theory, 50-62;

Demeter Aovoía, 63-64; other chthonian cults of Demeter in Boeotia,

Elis, Paros, Knidos, Kyzikos, Syracuse, 64–65; significance of the term

μéyapov in Demeter's worship, 65-68; ethnic and political titles, Пλaoyis,

Παναχαιά, Αμφικτυονίς, Ομαγύριος, 68-69; meaning of 'Αχαιά or 'Αχαία

in Boeotia, Attica, Delos, 69-72; Demeter and the Delphic Amphictyony,

72-74; her political importance in Syracuse, 74; 'Opoλwïa, 75; Demeter

Θεσμοφόρος and the Θεσμοφόρια, 75-112; does Θεσμοφόρος = the 'dis-

PAGE

penser of law' or the goddess of marriage? 75-77; Is eσμоpópia,

the name of the festival, derived from coμopópos or eσμopópos from

Θεσμοφόρια? The former view probably right, 77-78; reasons against

interpreting oμopópos as 'legifera' or as designating the marriage-

goddess, the ritual supports neither interpretation, 78-81; Demeter

a goddess of childbirth, but not specially concerned with marriage;

the coμopópia no celebration of human marriage, for men were univer-

sally excluded from it, 83-85; examination of the Attic ritual, 85-97;

meaning of the ãvodos and κálodos, 88-89; main object of the ritual

to promote agrarian and human fecundity, piunois only a subordinate

element in it, 91-92; ? human sacrifice once a part of the ritual, 93-94 ;

Νηστεία, Καλλιγένεια, 94-96; Θεσμοφόρια at Syracuse, Demeter Μυσία

at Pellene, 99; Thesmophoria ? at Rome, 101; vegetation-ritual often

marked by sexual licence, in the Thesmophoria this was merely aioxpo-

λoyía, 103-104; new interpretation suggested for coμopópos, 105-106;

exclusive privileges of women in Thesmophoria, Skirra, Haloa, Kalamaia,

Jevons' explanation that it arose because women were the first agricul-

turists doubtful, 106–109; nor is the matriarchal' hypothesis of any

value here, 109-110; probable explanation is that women have the

stronger vegetation-magic, 111-112; the earth-goddess pluralized, Auxesia

and Damia, 113; Demeter-Kore, diffusion of Kore-worship, less wide

than Demeter's, Kore more than a corn-maiden, 114-116; Kore as name

of independent divinity not attested till seventh century, much more

frequent in cult than that of Persephone, 118; Kore, probably pre-

Hesiodic, might have arisen from Persephone-Kore or Demeter-Kore,

119-122; chthonian cults of Kore at Argos, Mantinea, Tralles, 122-124;

Ocоyauía and Hades worship at Acharaka, 125; political importance

of Kore, 125-126; Eleusinian mysteries, 126-198; importance and

difficulty of the study, sources of evidence, 128-129; meaning of

μvσтηριov, 129-132; the 'mystic' cults as old as the open, chthonian

cults tend to become mystic,' 132-133; original deities of the Eleusinian

mysteries Demeter and Kore with Plouton a subordinate figure, signifi-

cance of & cós and ǹ cá, these no nameless divinities, but euphemistic

names of Plouton and Persephone, 135-138; the meaning of Daeira,

138-140; Foucart's Egyptian theory of the origin of the Eleusinia, some

objections to it, 140-143; the Eleusinia, perhaps purely agrarian at first,

came early to have eschatologic value, 143; Eubouleus, 144-145; Tri-

ptolemos, 145-146; Iacchos, probably an Attic form of youthful Dionysos,

place of Dionysos and Orphic influences at Eleusis, the original goddesses

never displaced, 146-153; mysteries open to the whole Hellenic world

by the time of the Homeric hymn, 153, 155; state-organization, pan-

Hellenic propaganda, relation of Eleusis to Athens, 156-158; Eumolpidai,

hierophant and hierophantides, 158–161; Kerykes, dadouchos, the Lyko-

midai, ô ảø' kσrías naîs, 161–164; date of mysteries, #рóppησis, conditions

of admission, 165-168; Lesser Mysteries, 169-171; order of ceremonies

of Greater Mysteries, 171-173; the service in the Telesterion, a passion-

play, subject probably included the Abduction, probably a iepòs váμos,

possibly a mystic birth; criticism of authorities, 173-179; ? spectacular

representations of Paradise and Inferno, no elaborate machinery possible,

179-182; what were the iepá shown, 182-185? the iepòs λóyos and

exegesis, 185-190; ? moral teaching or moral influence of the mysteries,

191-192; Foucart's theory considered, that the hierophant taught magic

formulae by which the soul might avoid the dangers of hell, 192-193;

sacramental communion, Jevons' theory, 194-197; the fascination of the

Eleusinia explicable without such a theory, 197; offshoots of Eleusinian

worship in other parts of Greece, Kore the Saviour' in Attica and

elsewhere, 198-199; Demeter 'Eλevowía in Ionia, Arcadia, Alexandria,

Boeotia, Laconia, mysteries of Andania influenced by Eleusis, 199–202;

theories concerning meaning of 'Eλevoivía, probable meaning the 'god-

dess of Eleusis,' 202-205; Demeter Kidapía, 205; mysteries of Andania

in Messenia, 205-210; mysteries of Megalopolis, Lykosura, Mantinea,

210-212; religious power of the Eleusinian faith, 212, 213.

REFERENCES FOR CHAPTER II

PAGE

311-376

CHAPTER III.

CULT-MONUMENTS OF DEMETER-KORE

.

214-258

Traces of theriomorphic and aniconic art very faint, earliest agalmata no

resemblance to a 'corn-fetich,' 214-216; Kore arising from earth on coin

of Lampsakos, consecration of corn on Apulian vase, 216-217; emblems

of Demeter in earliest art, 217-219; sacrificial and other animals

associated with her, 219-221; monuments of Demeter and Persephone

with chthonian significance, Anodos of Kore, association with chthonian

Dionysos and with Plouton, 221-228; emblems of life and death blended in

art, Cyzicene coin alluding to Thesmophoria, 228-230; Demeter Kouro-

trophos and Thesmophoros, 231-232; coin-illustration of her political

character somewhat scanty, 232-234; monuments illustrating the

mysteries, 234-258; Thesmophoria, 234-235; Attic-Eleusinian monu-

ments, vase of Hieron, 236; marble-relief from tomb of gens Statilia

with initiation of Heracles and Katharsis,' 237-240; vase showing scene

of sacrament, 240-241; pinax of Nannion with repxvopopia does not

prove presence of Dionysos in lesser mysteries, 241-245; pelike in

St. Petersburg and Pourtales vase, 245–249; hydria from Cumae, 249–251;

vases supposed to illustrate the mystic drama, a theory very improbable
a priori, Tyskiewickz vase, 251-252; vases supposed to show a mystic
birth of holy infant, interpretation very doubtful, 253-257; Greek art
not likely to reveal the Eleusinian secret, but bears witness to the
elevating and refining character of the faith, 257-258.

CHAPTER IV.

IDEAL TYPES OF DEMETER-KORE.

259-278

The ideal of Demeter a creation of Attic art, vase of Hieron, bust from

Tanagra, relief from Eleusis of transitional period, 259-261; monuments

of Pheidian style, ? on Parthenon, 261-262; great relief from Eleusis in

Central Museum of Athens, 263-264; other reliefs of best fifth-century

art derived from some cult-group at Eleusis, 264-267; free statue of

Pheidian style at Copenhagen, 268; fifth-century coins more important

as illustrations of the ideal than the sculpture, especially the Syracusan,

269-272; at beginning of fourth century distinct type for Demeter

emerges, coins of Lesbos, Lampsakos, Kyzikos, 272-273; Kore on

fourth-century coins, 273-274; works of Praxiteles, Katagusa, remains

of fourth-century sculpture, 274-277; Cnidian Demeter, 277; note on

the Lakrateides relief, 278-279.

CHAPTER V.

PAGE

CULTS OF HADES-PLOUTON

280-288

Various names of the nether god, Homeric name 'Atôŋs not found in cult

except at Elis, reasons for this fact, 280-282; Hades probably a special

Hellenic product, developed from Zeus, 282-286; art-monuments,

286-288.

REFERENCES FOR CHAPTERS III-V

376-378

CHAPTER VI.

CULTS OF THE MOTHER OF THE GODS AND RHEA-CYBELE

289-306

Diffusion of cult of the Μεγάλη Μήτηρ οι Θεῶν Μήτηρ in Greece,

289-290; who was the Meɣáλŋ Mýτηp? not Gaia nor Demeter nor a

nameless divinity, but probably in the earliest times the Cretan goddess,

later separation in cult of Rhea from the Great Mother' no proof

of original distinction, 291-294; chief cult-centres of the Great Mother'

show Cretan associations, recent discoveries in Crete of the snake-goddess

and the lion-goddess, 294-296; Rhea perhaps an Eteo-Cretan name,

character of the early Cretan cult, 297; Cretan Rhea and Phrygian

Cybele belong to same ethnic stratum and have many characteristics in

common, 298-299; outlines of the Phrygian ritual and cult-ideas,

300-302; sketch of its diffusion in Hellas, 302-304; its value for the

history of European religion, 304-305; appendix, question considered

whether the idea of a virgin-mother is found in pre-Christian Mediterranean

religion, 305-306.

REFERENCES FOR CHAPTER VI.

379-393