5.5.1.1: Demeter’s Connection with Dionysus
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\(\newcommand{\avec}{\mathbf a}\) \(\newcommand{\bvec}{\mathbf b}\) \(\newcommand{\cvec}{\mathbf c}\) \(\newcommand{\dvec}{\mathbf d}\) \(\newcommand{\dtil}{\widetilde{\mathbf d}}\) \(\newcommand{\evec}{\mathbf e}\) \(\newcommand{\fvec}{\mathbf f}\) \(\newcommand{\nvec}{\mathbf n}\) \(\newcommand{\pvec}{\mathbf p}\) \(\newcommand{\qvec}{\mathbf q}\) \(\newcommand{\svec}{\mathbf s}\) \(\newcommand{\tvec}{\mathbf t}\) \(\newcommand{\uvec}{\mathbf u}\) \(\newcommand{\vvec}{\mathbf v}\) \(\newcommand{\wvec}{\mathbf w}\) \(\newcommand{\xvec}{\mathbf x}\) \(\newcommand{\yvec}{\mathbf y}\) \(\newcommand{\zvec}{\mathbf z}\) \(\newcommand{\rvec}{\mathbf r}\) \(\newcommand{\mvec}{\mathbf m}\) \(\newcommand{\zerovec}{\mathbf 0}\) \(\newcommand{\onevec}{\mathbf 1}\) \(\newcommand{\real}{\mathbb R}\) \(\newcommand{\twovec}[2]{\left[\begin{array}{r}#1 \\ #2 \end{array}\right]}\) \(\newcommand{\ctwovec}[2]{\left[\begin{array}{c}#1 \\ #2 \end{array}\right]}\) \(\newcommand{\threevec}[3]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \end{array}\right]}\) \(\newcommand{\cthreevec}[3]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \end{array}\right]}\) \(\newcommand{\fourvec}[4]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \\ #4 \end{array}\right]}\) \(\newcommand{\cfourvec}[4]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \\ #4 \end{array}\right]}\) \(\newcommand{\fivevec}[5]{\left[\begin{array}{r}#1 \\ #2 \\ #3 \\ #4 \\ #5 \\ \end{array}\right]}\) \(\newcommand{\cfivevec}[5]{\left[\begin{array}{c}#1 \\ #2 \\ #3 \\ #4 \\ #5 \\ \end{array}\right]}\) \(\newcommand{\mattwo}[4]{\left[\begin{array}{rr}#1 \amp #2 \\ #3 \amp #4 \\ \end{array}\right]}\) \(\newcommand{\laspan}[1]{\text{Span}\{#1\}}\) \(\newcommand{\bcal}{\cal B}\) \(\newcommand{\ccal}{\cal C}\) \(\newcommand{\scal}{\cal S}\) \(\newcommand{\wcal}{\cal W}\) \(\newcommand{\ecal}{\cal E}\) \(\newcommand{\coords}[2]{\left\{#1\right\}_{#2}}\) \(\newcommand{\gray}[1]{\color{gray}{#1}}\) \(\newcommand{\lgray}[1]{\color{lightgray}{#1}}\) \(\newcommand{\rank}{\operatorname{rank}}\) \(\newcommand{\row}{\text{Row}}\) \(\newcommand{\col}{\text{Col}}\) \(\renewcommand{\row}{\text{Row}}\) \(\newcommand{\nul}{\text{Nul}}\) \(\newcommand{\var}{\text{Var}}\) \(\newcommand{\corr}{\text{corr}}\) \(\newcommand{\len}[1]{\left|#1\right|}\) \(\newcommand{\bbar}{\overline{\bvec}}\) \(\newcommand{\bhat}{\widehat{\bvec}}\) \(\newcommand{\bperp}{\bvec^\perp}\) \(\newcommand{\xhat}{\widehat{\xvec}}\) \(\newcommand{\vhat}{\widehat{\vvec}}\) \(\newcommand{\uhat}{\widehat{\uvec}}\) \(\newcommand{\what}{\widehat{\wvec}}\) \(\newcommand{\Sighat}{\widehat{\Sigma}}\) \(\newcommand{\lt}{<}\) \(\newcommand{\gt}{>}\) \(\newcommand{\amp}{&}\) \(\definecolor{fillinmathshade}{gray}{0.9}\)The Eleusinian Mysteries share many attributes with Athen’s festival, the City Dionysia and Dionysian Mysteries. Naturally, as the god of fertility, Dionysus’ aspects overlap with Demeter and the kinship wasn’t lost on Classical artists, who frequently depicted the two deities together, either in conference or in more romantic poses. But their myths draw a different relationship, a familial one. The affair with Zeus led to the birth of Kore and Iacchus, “the lusty” one. The Eleusinian Mysteries included a reenactment of his birth, where he was called Brimus, after the title given to Demeter, Brimo (“angry one”), which is a curious title for a fairly mild goddess. Yet at least three of her myths reference her wrathful punishments to mortals who offend her. Channeling a righteous temper into a child whose other parent has an unchecked sexual drive might create a being who is both lustful and lusty, one who commands vines to grow and produce grapes, one who celebrates the harvest and inspires song and frenzy, one who is known also a Bacchus (Graves 71).
As with other origin myths, Dionysus, or Bacchus, is commonly attributed to the union of Semele and Zeus, but the ties to Demeter are still noteworthy. His gift of wine is often coupled with Demeter’s gift of grain (bread). The vines that are his symbol grow rapidly, signifying new life, just as Demeter’s barley and wheat stalks also quickly replenish. Where Demeter’s agricultural gifts make human life possible, Dionysus’ gift of wine makes life bearable and even enjoyable.
Like the Eleusinian Mysteries, the Dionysian Mysteries also culminated in an epiphany with the god, serving as a contrast to the experience of Semele, who was goaded by Hera into asking Zeus to reveal his true nature to her. However, the epiphany of Zeus, who revealed himself as a bolt of lightning, was too brilliant for the mortal princess’ eyes and she was consumed by the vision. The spectacle of true divinity revealed to a mere mortal is unbearable, deadly. The rituals leading to the mysteries offered a safe and systematic pathway to euphoric connection with the god, albeit less spectacular than Semele’s blinding revelation, yet more life-affirming to adherents who craved rapture without risk of death (Harris and Platzner 151).