[19] There was a common worship of: Zeus Eubouleus, Demeter, and Kore at Amorgos; Zeus Eub., Demeter Thesmophoros, Kore, Here, Babo at Paros; Plouton, Demeter, Kore, Epimachos, Hermes in Knidos; Plouton and Kore in Karia. See the citations given by Foucart, BCH. vii, 402 (with whose own pronouncements I cannot, however, agree at all). In Delos, Demeter, Kore, Zeus Eubouleus: BCH. 24, 505 n. 4. So, too, in Corinth Plouton, Demeter, and Kore: Paus. 2, 18, 3; Hades Demeter and Kore in Triphylia, Str. 344. Observe also the group of divinities at Lebadeia in the cult of Trophonios: Paus. 9, 39.—At Eleusis side by side with Demeter and Kore Plouton also was worshipped: CIA. ii, 834 b. But there existed even there other groups of χθόνιοι worshipped in conjunction, τὼ θεώ once more joined with Triptolemos, and a second triad: ὁ θεός, ἡ θεά, and Eubouleus, CIA. Suppl. i, 27b, p. 59, ff. ii, 1620 bc; iii, 1108–9. This second triad, which is not mentioned on the inscr. CIA. i, 5 (from the beginning of the fifth century), may have only been subsequently added to the Eleusinian official cult (see Ziehen, Leg. Sacr., Dissert. pp. 9–10). It is a waste of time to try and identify the vague appellations θεός and θεά with the names of definite chthonic deities (as e.g. Kern attempts, Ath. Mitth. 1891, pp. 5–6). Acc. to Löschcke, D. Enneakrunosepis. bei Paus., pp. 15–16, these Eleusinian divinities were imported into Athens, established in the chasm of the Eumenides, and instead of ὁ θεός, ἡ θεά and Eubouleus, were called Hermes, Ge, and Plouton. But the correlation of these divinities worshipped there in conjunction with the Σεμναί (acc. to Paus. 1, 28, 6) with the Eleusinian group depends entirely upon the identification of the Σεμναί with Demeter and Kore. This, however, is based on nothing more than a guess of K. O. Müller’s (Aesch. Eum., p. 176 [160 f. E.T.]), which would still be very much in the air even if the theories about “Demeter Erinys” with which it is connected did not rest on such insecure foundations. (To identify the Eleusinian-Athenian Eubouleus with Plouton is impossible, if only because of the fact that in the chthonic cult of those places Εὐβουλεύς, originally the name of an underworld god, has developed into the name of a Hero who now has a place alongside the chthonic deities.)—With the cautious appelations ὁ θεός, ἡ θεά we may compare the appeal on a defixio from Athens, CIG. 1034: δαίμονι χθονίῳ καὶ τῇ χθονίᾳ καὶ τοῖς χθονίοις πᾶσι κτλ.
[20] Cf. Mannhardt, Mythol. Forsch. 1884, p. 225 ff.
[21] It cannot, however, be denied that already in Homer Persephone is the daughter of Demeter and Zeus. Adducing Ξ 326 and λ 217 K. O. Müller (Kl. Sch. ii, 91) has disposed conclusively of Preller’s doubts: in spite of which H. D. Müller in his reconstruction of the Demeter-myth clings firmly to the view that the goddess carried [186] away by Hades was only afterwards made the daughter of Demeter.—The Homeric poems seem to know of the rape of Persephone by Aïdoneus but not the story of her periodical return to the upper world—which is the most important feature in the Eleusinian creed. What Lehrs says on this much-discussed subject is completely convincing (Pop. Aufs.2, p. 277 f.).
[22] The cult of Demeter is old in Phthiotis too (—Πύρασον, Δήμητρος τέμενος, Β 695 f.—ἔχουσαι Ἀντρῶνα πετρήεντα, h. Cer. 490). Also in Paros and Crete. That it is possible to trace the extension of the worship of Demeter in detail (as many have tried to do), is one of the current illusions on this subject that I cannot share.
[23] Aornon and νεκυομαντεῖον (ψυχοπομπεῖον Phot. Θεοὶ Μολοττικοί cf. Append. prov. iii, 18 L.-S.; Eust. κ 514, p. 1667) at Ephyre on the River Acheron in Thesprotia: well known from Hdt.’s story of Periander (v, 92). Here the place of Orpheus’ descent to the lower world was localised, Paus. 9, 30, 6; cf. also Hyg. 88, p. 84, 19–20 Schm.—Entrance to Hades at Tainaron, through which Herakles dragged up Kerberos (Schol. D.P. 791, etc.), with ψυχομαντεῖον: cf. Plu., Ser. Num. Vind. 17, p. 560 E (cf. Stat., Th. ii, 32 ff., 48 f., etc.).—Similar entrance to Hades at Hermione, see [below]; καταβάσιον ᾅδου at Aigialos = Sikyon: Call. fr. 110.—At Phigaleia in Arcadia a ψυχομαντεῖον at which King Pausanias inquired, Paus. 3, 17, 9.—More famous is the ψυχομαντεῖον at Herakleia Pont.: see Rh. Mus. 36, 556 (this also was a place where Kerberos appeared above, Mela i, 103). Hither Pausanias came for guidance, acc. to Plu., Ser. Num. 10, p. 555 C; Cimon 6.—The Πλουτώνιον and ψυχομαντεῖον at Cumae in Italy had a long-standing reputation (mentioned as early as Soph., fr. 682 [748 P.]): cf. Rh. Mus. 36, 555 (an Italian Greek applies to τι ψυχομαντεῖον, Plu., Cons. Apoll. 14, p. 109 C).—Next the Asiatic Πλουτώνια and Χαρώνεια: at Acharaka in Karia, Str. 649–50; at Magnesia on the Maiander, ἄορνον σπήλαιον ἱερόν, Χαρώνιον λεγόμενον, Str. 636; at Myous, Str. 579. This is what τὸ ἐν Λάτμῳ ὄρυγμα must have been, mentioned among other Χαρώνια by Antig. Caryst. 123; the Κίμβρος καλούμενος ὁ περὶ Φρυγίαν βόθυνος also mentioned there, may very well have been the place in Phrygia spoken of by Alkman ap. Str. 580: βόθυνος Κερβήσιος ἔχων ὀλεθρίους ἀποφοράς (suggested by Keller on Antig). Perhaps the latter place—named after the Korybantes (?) see Bergk on Alcm. fr. 82—is the same as the cave at Hierapolis.—Better known than any was the oracular cavern at Hierapolis in Phrygia into which only the Galli of the Great Mother, the Matris Magnae sacerdos, can go without being overcome by the vapours issuing from it: Str. 629–30, Plin. ii, 208. There existed under a temple of Apollo a direct καταβάσιον ᾅδου, accessible at least to the faithful τετελεσμένοι: see the very remarkable account of Damasc., V. Isid. ap. Phot., p. 344b, 35–345a, 27 Bk. (Cult of Echidna in Hierapolis, see Gutschmid, Rh. Mus. 19, 398 ff.; this is also a chthonic cult: νέρτερος Ἔχιδνα, Eur. Ph. 1023; Echidna among the monsters of Hades: Ar., Ra. 473).—These are the mortifera in Asia Plutonia, quae vidimus, Cic., Div. i, 79 (cf. Gal. iii, 540; xvii, 1, 10).—Entrances to Hades were regularly to be found at those places where the cave was shown by which Aidoneus made his exit or his entrance in carrying off Kore. Thus at Eleusis, τόθι περ πύλαι εἰσ’ Ἀΐδαο, Orph., H. 18, 15, Paus. 1, 38, 5; at Kolonos, Sch. S., OC. 1590–3; at Lerna, Paus. 2, 36, 7; at Pheneos (a χάσμα ἐν Κυλλήνῃ: Conon 15), and probably in Crete too (cf. Bacch. fr. 53 Jebb, ap. Sch. Hes., Th. 914); at Enna in Sicily a χάσμα κατάγειον: D.S. 5, 3, 3; Cic., Verr. iv, 107; [187] at Syracuse at the spring Kyane, D.S. 5, 4, 2; at Kyzikos, Prop. 3 (4), 22, 4.
[24] The Σεμναί live there in a χάσμα χθονός, Eur., El. 1266 f., on the eastern slope of the hill.
[25] Paus. 2, 35, 10. The precinct of the temple was an Asylon, Phot. Ἑρμίονη; AB. 256, 15; Znb. ii, 25 (Ar. Βαβυλ.).—Kerberos is brought up from below at Hermione: Eur., HF. 615. An Acheron, and even an Ἀχερουσιὰς λίμνη, was to be found in Thesprotia, Triphylia, Herakleia on the Pontus, Cumae, and Cosentia in Bruttium—all sites of ancient cults of Hades and reputed as in close proximity to the underworld.
[26] Strabo viii, 373—the same is reported by Call. fr. 110 of the inhabitants of Αἰγιαλός (prob. = Sikyon, where there was a cult of Demeter, Paus. 2, 11, 2–3; cf. 2, 5, 8. Hesych. ἐπωπίς· Δημήτηρ παρὰ Σικυωνίοις), where, at any rate, there was a καταβάσιον ᾅδου.—The name “Hermione” seems almost to have acquired a generic sense. In the Orphic Argonautica a city Hermioneia is said to be situated in the fabulous north-west of Europe in the neighbourhood of the gold-bearing river Acheron, where (as always on the margin of the οἰκουμένη) there dwell γένη δικαιοτάτων ἀνθρώπων, οἷσιν ἀποφθιμένοις ἄνεσις ναύλοιο τέτυκται, etc. (1135-47). Thus Hermione in this case lies immediately in the country of souls and blessedness, which the ancient inhabitants of the Peloponnesian city rather supposed to be in the neighbourhood of their own country.—Hesych. strangely: Ἑρμιόνη· καὶ ἡ Δημήτηρ καὶ ἡ κόρη ἐν Συρακούσαις. Was there a place called Hermione there too? See Lob., Paralip. 299.
II
[27] If a father makes money by his son’s unchastity, the son is released from the duty of providing food or shelter for his father while the latter is alive—ἀποθανόντα δ’ αὐτὸν θαπτέτω καὶ τἆλλα ποιείτω τὰ νομιζόμενα: Solonian law ap. Aeschin., Tim. 13.