height and was built of stone; the fire was placed on the top of it, and served the double purpose of preparing the daily meals, and consuming the family sacrifices. Round this domestic hearth or altar were gathered the various members of the family, the head of the house occupying the place of honour nearest the hearth. Here prayers were said and sacrifices offered, and here also every kind and loving feeling was fostered, which even extended to the hunted and guilty stranger, who, if he once succeeded in touching this sacred altar, was safe from pursuit and punishment, and was henceforth placed under the protection of the family. Any crime committed within the sacred precincts of the domestic hearth was invariably visited by death.
Vesta
In Grecian cities there was a common hall, called the Prytaneum, in which the members of the government had their meals at the expense of the state, and here too was the Hestia, or public hearth, with its fire, by means of which those meals were prepared. It was customary for emigrants to take with them a portion of this sacred fire, which they jealously guarded and brought with them to their new home, where it served as a connecting link between the young Greek colony and the mother country. Hestia is generally represented standing, and in accordance with the dignity and sanctity of her character, always appears fully draped. Her countenance is distinguished by a serene gravity of expression.
VESTA.
Vesta occupies a distinguished place among the earlier divinities of the Romans. Her temple in Rome, containing as it were the hearthstone of the nation, stood close beside the palace of Numa Pompilius.
On her altar burned the never-ceasing fire, which was tended by her priestesses, the Vestal Virgins.[22]
The temple of Vesta was circular in form, and contained that sacred and highly prized treasure the Palladium of Troy.[23]
The great festival in honour of Vesta, called the Vestalia, was celebrated on the 9th of June.
DEMETER (Ceres).
Demeter (from Ge-meter, earth-mother) was the daughter of Cronus and Rhea.[24] She represented that portion of Gæa (the whole solid earth) which we call the earth’s crust, and which produces all vegetation. As goddess of agriculture, field-fruits, plenty, and productiveness, she was the sustainer of material life, and was therefore a divinity of great importance. When ancient Gæa lost, with Uranus, her position as a ruling divinity, she abdicated her sway in favour of her daughter Rhea, who henceforth inherited the powers which her mother had previously possessed, receiving in her place the honour and worship of mankind. In a very old poem Gæa is accordingly described as retiring to a cavern in the bowels of the earth, where she sits in the lap of her daughter, slumbering, moaning, and nodding for ever and ever.
It is necessary to keep clearly in view the distinctive difference between the three great earth-goddesses Gæa, Rhea, and Demeter. Gæa represents the earth as a whole, with its mighty subterranean forces; Rhea is that productive power which causes vegetation to spring forth, thus sustaining men and animals; Demeter, by presiding over agriculture, directs and utilizes Rhea’s productive powers. But in later times, when Rhea, like other ancient divinities, loses her importance as a ruling deity, Demeter assumes all her functions and attributes, and then becomes the goddess of the life-producing and life-maintaining earth-crust. We must bear in mind the fact that man in his primitive state knew neither how to sow nor how to till the ground; when, therefore, he had exhausted the pastures which surrounded him he was compelled to seek others which were as yet unreaped; thus, roaming constantly from one place to another, settled habitations, and consequently civilizing influences, were impossible. Demeter, however, by introducing a knowledge of agriculture, put an end, at once and for ever, to that nomadic life which was now no longer necessary.
Demeter
The favour of Demeter was believed to bring mankind rich harvests and fruitful crops, whereas her displeasure caused blight, drought, and famine. The island of Sicily was supposed to be under her especial protection, and there she was regarded with particular veneration, the Sicilians naturally attributing the wonderful fertility of their country to the partiality of the goddess.
Demeter is usually represented as a woman of noble bearing and majestic appearance, tall, matronly, and dignified, with beautiful golden hair, which falls in rippling curls over her stately shoulders, the yellow locks being emblematical of the ripened ears of corn. Sometimes she appears seated in a chariot drawn by winged dragons, at others she stands erect, her figure drawn up to its full height, and always fully draped; she bears a sheaf of wheat-ears in one hand and a lighted torch in the other. The wheat-ears are not unfrequently replaced by a bunch of poppies, with which her brows are also garlanded, though sometimes she merely wears a simple riband in her hair.
Demeter, as the wife of Zeus, became the mother of Persephone (Proserpine), to whom she was so tenderly attached that her whole life was bound up in her, and she knew no happiness except in her society. One day, however, whilst Persephone was gathering flowers in a meadow, attended by the ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of which sprang forth a hundred blossoms. Drawing near to examine this lovely flower, whose exquisite scent perfumed the air, she stooped down to gather it, suspecting no evil, when a yawning abyss opened at her feet, and Aïdes, the grim ruler of the lower world, appeared from its depths, seated in his dazzling chariot drawn by four black horses. Regardless of her tears and the shrieks of her female attendants, Aïdes seized the terrified maiden, and bore her away to the gloomy realms over which he reigned in melancholy grandeur. Helios, the all-seeing sun-god, and Hecate, a mysterious and very ancient divinity, alone heard her cries for aid, but were powerless to help her. When Demeter became conscious of her loss her grief was intense, and she refused to be comforted. She knew not where to seek for her child, but feeling that repose and inaction were impossible, she set out on her weary search, taking with her two torches which she lighted in the flames of Mount Etna to guide her on her way. For nine long days and nights she wandered on, inquiring of every one she met for tidings of her child. But all was in vain! Neither gods nor men could give her the comfort which her soul so hungered for. At last, on the tenth day, the disconsolate mother met Hecate, who informed her that she had heard her daughter’s cries, but knew not who it was that had borne her away. By Hecate’s advice Demeter consulted Helios, whose all-seeing eye nothing escapes, and from him she learnt that it was Zeus himself who had permitted Aïdes to seize Persephone, and transport her to the lower world in order that she might become his wife. Indignant with Zeus for having given his sanction to the abduction of his daughter, and filled with the bitterest sorrow, she abandoned her home in Olympus, and refused all heavenly food. Disguising herself as an old woman, she descended upon earth, and commenced a weary pilgrimage among mankind. One evening she arrived at a place called Eleusis, in Attica, and sat down to rest herself near a well beneath the shade of an olive-tree. The youthful daughters of Celeus, the king of the country, came with their pails of brass to draw water from this well, and seeing that the tired wayfarer appeared faint and dispirited, they spoke kindly to her, asking who she was, and whence she came. Demeter replied that she had made her escape from pirates, who had captured her, and added that she would feel grateful for a home with any worthy family, whom she would be willing to serve in a menial capacity. The princesses, on hearing this, begged Demeter to have a moment’s patience while they returned home and consulted their mother, Metaneira. They soon brought the joyful intelligence that she was desirous of securing her services as nurse to her infant son Demophoon, or Triptolemus. When Demeter arrived at the house a radiant light suddenly illumined her, which circumstance so overawed Metaneira that she treated the unknown stranger with the greatest respect, and hospitably offered her food and drink. But Demeter, still grief-worn and dejected, refused her friendly offers, and held herself apart from the social board. At length, however, the maid-servant Iambe succeeded, by means of playful jests and merriment, in somewhat dispelling the grief of the sorrowing mother, causing her at times to smile in spite of herself, and even inducing her to partake of a mixture of barley-meal, mint, and water, which was prepared according to the directions of the goddess herself. Time passed on, and the young child throve amazingly under the care of his kind and judicious nurse, who, however, gave him no food, but anointed him daily with ambrosia, and every night laid him secretly in the fire in order to render him immortal