Demeter

Demeter, enthroned and extending her hand in a benediction toward the kneeling Metaneira, who offers the triune wheat (c. 340 BC)

In epic poetry and Hesiod's Theogony, Demeter is the Corn-Mother, the goddess of cereals who provides grain for bread and blesses its harvesters. This was her main function at Eleusis, and she became panhellenic. In Cyprus, "grain-harvesting" was damatrizein.

The central theme in the Eleusinian Mysteries was the reunion of Persephone with her mother, Demeter when new crops were reunited with the old seed, a form of eternity.

According to the Athenian rhetorician Isocrates, Demeter's greatest gifts to humankind were agriculture, particularly of cereals, and the Mysteries, which give the initiate higher hopes in this life and the afterlife.[29]

These two gifts were intimately connected in Demeter's myths and mystery cults. In Hesiod, prayers to Zeus-Chthonios (chthonic Zeus) and Demeter help the crops grow full and strong.[30] Demeter's emblem is the poppy, a bright red flower that grows among the barley.[31]

Demeter was also zeidoros arοura, the Homeric "Mother Earth arοura" who gave the gift of cereals (zeai or deai).[32]

In addition to her role as an agricultural goddess, Demeter was often worshipped more generally as a goddess of the earth. For example, in Arcadia, she was represented as snake-haired, holding a dove and dolphin, perhaps to symbolize her power over the Underworld, the air, and the water.

In the cult of Flya, she was worshipped as Anesidora who sends up gifts from the Underworld. There was a temple of Demeter under this name in Phlya.[33][34][35]

In Sparta, she was known as Demeter-Chthonia (chthonic Demeter).[36] The Athenians called the dead "Demetrioi",[37] and this may reflect a link between Demeter and the ancient cult of the dead, linked to the agrarian belief that a new life would sprout from the dead body, as a new plant arises from buried seed. This was most likely a belief shared by initiates in Demeter's mysteries, as interpreted by Pindar: "Blessed is he who has seen before he goes under the earth; for he knows the end of life and knows also its divine beginning."[38]

In the mysteries of Pheneos in Arcadia, Demeter was known as Cidaria.[39] Her priest would put on the mask of Demeter, which was kept secret. The cult may have been connected with both the Underworld and a form of agrarian magic.[40]

Theocritus described one of Demeter's earlier roles as that of a goddess of poppies:

For the Greeks, Demeter was still a poppy goddess
Bearing sheaves and poppies in both hands.

— Idyll vii.157

Karl Kerényi asserted that poppies were connected with a Cretan cult which was eventually carried to the Eleusinian Mysteries in Classical Greece. In a clay statuette from Gazi,[41] the Minoan poppy goddess wears the seed capsules, sources of nourishment and narcosis, in her diadem. According to Kerényi, "It seems probable that the Great Mother Goddess who bore the names Rhea and Demeter, brought the poppy with her from her Cretan cult to Eleusis and it is almost certain that in the Cretan cult sphere opium was prepared from poppies."[42]

Robert Graves speculated that the meaning of the depiction and use of poppies in the Greco-Roman myths is the symbolism of the bright scarlet colour as signifying the promise of resurrection after death.[43]

Demeter in an ancient Greek fresco from Panticapaeum in the Bosporan Kingdom (a client state of the Roman Empire), 1st century Crimea.

Demeter's epithets show her many religious functions. She was the "Corn-Mother" who blesses the harvesters. Some cults interpreted her as "Mother-Earth". Demeter may be linked to goddess-cults of Minoan Crete and embody aspects of a pre-Hellenic Mother Goddess.[44]

The most common epithets of Demeter are:

Achaea, Ἀχαία (" probably from achaine: loaf ,or achos: grief").[45][46] She was worshipped at Athens by the Gephyraeans who had emigrated from Boeotia.[47][48]

Aganippe, Ἀγανίππη ("the Mare who destroys mercifully", "Night-Mare").

Anesidora, Ἀνησιδώρα ("sender-up of gifts") at Phlya in Attica.[49]

Cabeiraea, Καβειραία΄ ("Related with the Cabeiri")[50] at Thebes.

Chloe, Χλόη, ("Green"),[51] that invokes her powers of ever-returning fertility, as does Chthonia.

Chthonia, Χθονία, ("under or beneath the earth") in Laconia.[52]

Despoina, Δέσποινα ("mistress of the house"), a Greek word similar to the Mycenean potnia. This title was also applied to Persephone, Aphrodite, and Hecate.

Europa, Εὐρώπη, "broad face or eyes" at Livadeia of Boeotia. She was the nurse of Trophonios to whom a chthonic cult and oracle was dedicated.[53]

Eleusinia, Ἐλευσίνια in the Mysteries at Pheneus.[54][55][56]

Erinys, Ερινύς, ("Fury"),[57] with a function similar with the function of the avenging Dike (Justice), goddess of moral justice based on custom rules who represents the divine retribution,[58] and the Erinyes, female ancient chthonic deities of vengeance and implacable agents of retribution.

Ioulo Ἰουλώ, ("related with corn-sheafs")[59]

Karpophorus, Καρποφόρος ("fruit bearing").[60]

Kidaria, Κιδαρία ("kidaris : Arcadian dance")[61] at Pheneus.[62]

Lusia, Λουσία, ("Bather").[63]

Malophorus, Μαλοφόρος, ("Apple-bearer" or "Sheep-bearer")[64] at Megara and Selinus.[65]

Melaina, Μέλαινα ("black") .[66]

Mysia, Μυσία[67] at Pellene.[68][69]

Potnia, Πότνια, ("mistress") in the Homeric Hymn to Demeter. Hera especially, but also Artemis and Athena, are addressed as "potnia" as well.

Prosymne, Προσύμνη ("to whom one addresses hymns") at Lerna.[70]

Thermasia, Θερμασία ("Warmth") at Hermione.[71]

Thesmia, Θεσμία ("law goddess") in the Mysteries at Pheneus.[72][73][74]

Thesmophoros, Θεσμοφόρος, ("giver of customs" or "legislator"), a title connected with the Thesmophoria, a festival of secret women-only rituals connected with marriage customs.[5][75]

The earliest recorded worship of a deity possibly equivalent to Demeter is found in Linear B Mycenean Greek tablets of c. 1400–1200 BC found at Pylos. The tablets describe the worship of the "two queens and the king",[76] which may be related to Demeter, Persephone and Poseidon.[6] An early name which may refer to Demeter, si-to-po-ti-ni-ja (Sito Potnia), appears in Linear B inscriptions found at Mycenae and Pylos.[77] In Crete, Poseidon was often given the title wa-na-ka (wanax) in Linear B inscriptions, in his role as King of the Underworld, and his title E-ne-si-da-o-ne indicates his chthonic nature. In the cave of Amnisos, Enesidaon is associated with the cult of Eileithyia, the goddess of childbirth,[78] who was involved with the annual birth of the divine child.[79] During the Bronze Age, a goddess of nature dominated both in Minoan and Mycenean cults, and Wanax (wa-na-ka) was her male companion (paredros) in the Mycenean cult.[78] Elements of this early form of worship survived in the Eleusinian cult, where the following words were uttered: "the mighty Potnia had born a strong son."[80]

Tablets from Pylos record sacrificial goods destined for "the Two Queens and Poseidon" ("to the Two Queens and the King":wa-na-ssoi, wa-na-ka-te). The "Two Queens" may be related to Demeter and Persephone or their precursors, goddesses who were no longer associated with Poseidon in later periods.[76]

Demeter of Knidos, Hellenistic marble sculpture, around 350 BC

Major cults to Demeter are known at Eleusis in Attica, Hermion (in Crete), Megara, Celeae, Lerna, Aegila, Munychia, Corinth, Delos, Priene, Akragas, Iasos, Pergamon, Selinus, Tegea, Thoricus, Dion (in Macedonia)[81] Lykosoura, Mesembria, Enna (Sicily), and Samothrace.

An ancient Amphictyony, probably the earliest centred on the cult of Demeter at Anthele (Ἀνθήλη), which lay on the coast of Malis south of Thessaly. This was the locality of Thermopylae.[82][83]

After the "First Sacred War", the Anthelan body was known thenceforth as the Delphic Amphictyony.[82]

Mysian Demeter had a seven-day festival at Pellené in Arcadia. The geographer Pausanias passed the shrine to Mysian Demeter on the road from Mycenae to Argos and reports that according to Argive tradition, the shrine was founded by an Argive named Mysius who venerated Demeter.[84]

Azes coin in India, with Demeter and Hermes, 1st century BC

Even after Theodosius I issued the Edict of Thessalonica and banned paganism throughout the Roman Empire, people throughout Greece continued to pray to Demeter as "Saint Demetra", patron saint of agriculture.[85] Around 1765/1766, the antiquary Richard Chandler, alongside the architect Nicholas Revett and the painter William Pars, visited Eleusis and mentioned a statue of a Caryatid as well as the folklore that surrounded it: they stated that it was considered sacred by the locals because it protected their crops. They called the statue "Saint Demetra", a saint whose story had many similarities to the myth of Demeter and Persephone, except that her daughter had been abducted by the Turks and not by Hades.[86] The locals covered the statue with flowers to ensure the fertility of their fields.[87] This tradition continued until the 19th century,[85] until the statue was forcibly removed a few years later by Edward Daniel Clarke who presented it to the University of Cambridge.[86][87]

Demeter's two major festivals were sacred mysteries. Her Thesmophoria festival (11–13 October) was women-only.[88] Her Eleusinian mysteries were open to initiates of any gender or social class. At the heart of both festivals were myths concerning Demeter as Mother and Persephone as her daughter.

In the Roman period, Demeter became conflated with the Roman agricultural goddess Ceres through interpretatio romana.[89] The worship of Demeter has formally merged with that of Ceres around 205 BC, along with the ritus graecia cereris, a Greek-inspired form of cult, as part of Rome's general religious recruitment of deities as allies against Carthage, towards the end of the Second Punic War. The cult originated in southern Italy (part of Magna Graecia) and was probably based on the Thesmophoria, a mystery cult dedicated to Demeter and Persephone as "Mother and Maiden". It arrived along with its Greek priestesses, who were granted Roman citizenship so that they could pray to the gods "with a foreign and external knowledge, but with a domestic and civil intention".[90] The new cult was installed in the already ancient Temple of Ceres, Liber and Libera, Rome's Aventine patrons of the plebs; from the end of the 3rd century BC, Demeter's temple at Enna, in Sicily, was acknowledged as Ceres' oldest, most authoritative cult centre, and Libera was recognized as Proserpina, Roman equivalent to Persephone.[91] Their joint cult recalls Demeter's search for Persephone after the latter's abduction into the Underworld by Hades (or Pluto). At the Aventine, the new cult took its place alongside the old. It did not refer to Liber, whose open and gender-mixed cult played a central role in plebeian culture as a patron and protector of plebeian rights, freedoms and values. The exclusively female initiates and priestesses of the new "greek style" mysteries of Ceres and Proserpina were expected to uphold Rome's traditional, patrician-dominated social hierarchy and traditional morality. Unmarried girls should emulate the chastity of Proserpina, the maiden; married women should seek to emulate Ceres, the devoted and fruitful mother. Their rites were intended to secure a good harvest and increase the fertility of those who partook in the mysteries.[92]

Beginning in the 5th century BCE in Asia Minor, Demeter was also considered equivalent to the Phrygian goddess Cybele.[93] Demeter's festival of Thesmophoria was popular throughout Asia Minor, and the myth of Persephone and Adonis in many ways mirrors the myth of Cybele and Attis.[94]

Some late antique sources syncretized several "great goddess" figures into a single deity. For example, the Platonist philosopher Apuleius, writing in the late 2nd century, identified Ceres (Demeter) with Isis, having her declare:

I, mother of the universe, mistress of all the elements, first-born of the ages, highest of the gods, queen of the shades, first of those who dwell in heaven, representing in one shape all gods and goddesses. My will controls the shining heights of heaven, the health-giving sea winds, and the mournful silences of hell; the entire world worships my single godhead in a thousand shapes, with divers rites, and under many a different name. The Phrygians, first-born of mankind, call me the Pessinuntian Mother of the gods; ... the ancient Eleusinians Actaean Ceres; ... and the Egyptians who excel in ancient learning, honour me with the worship which is truly mine and call me by my true name: Queen Isis.

--Apuleius, translated by E. J. Kenny. The Golden Ass[95]

Triptolemus, Demeter and Persephone by the Triptolemos-painter, c. 470 BC, Louvre

Pompeiian relief of Demeter in her aspects of mother goddess and goddess of agriculture

Hesiod's Theogony (c. 700 BC) describes Demeter as the second daughter and child of Cronus and Rhea.[96] Like her sisters and two of her brothers, she was swallowed as a newborn by her father due to his fear of being overthrown by one of his children; she was freed when her youngest brother Zeus made Cronus disgorge all his children by giving him a special potion.[97]

Demeter is notable as the mother of Persephone, described by both Hesiod and in the Homeric Hymn to Demeter as the result of a union with her younger brother Zeus.[98] An alternate recounting of the matter appears in a fragment of the lost Orphic theogony, which preserves part of a myth in which Zeus mates with his mother, Rhea, in the form of a snake, explaining the origin of the symbol on Hermes' staff. Their daughter is said to be Persephone, whom Zeus, in turn, mates with to conceive Dionysus. According to the Orphic fragments, "After becoming the mother of Zeus, she who was formerly Rhea became Demeter."[99][100]

Before her abduction by Hades, Persephone was known as Kore ("maiden"), and there is some evidence that the figures of Persephone, Queen of the Underworld and Kore, daughter of Demeter, were initially considered separate goddesses.[101] However, they must have become conflated by the time of Hesiod in the 7th century BC.[94] Demeter and Persephone were often worshipped together and were often referred to by joint cultic titles. In their cult at Eleusis, they were referred to simply as "the goddesses", usually distinguished as "the older" and "the younger"; in Rhodes and Sparta, they were worshipped as "the Demeters"; in the Thesmophoria, they were known as "the thesmophoroi" ("the legislators").[102] In Arcadia they were known as "the Great Goddesses" and "the mistresses".[103] In Mycenaean Pylos, Demeter and Persephone were probably called the "queens" (wa-na-ssoi).[76]

Both Homer and Hesiod, writing c. 700 BC, described Demeter making love with the agricultural hero Iasion in a ploughed field.[104] According to Hesiod, this union resulted in the birth of Plutus.

According to Diodorus Siculus, in his Bibliotheca historica written in the 1st century BC, Demeter and Zeus were also the parents of Dionysus. Diodorus described the myth of Dionysus' double birth (once from the earth, i.e. Demeter, when the plant sprouts) and once from the vine (when the fruit sprouts from the plant). Diodorus also related a version of the myth of Dionysus' destruction by the Titans ("sons of Gaia"), who boiled him, and how Demeter gathered up his remains so that he could be born a third time (Diod. iii.62). Diodorus states that Dionysus' birth from Zeus and his older sister Demeter was somewhat of a minority belief, possibly via conflation of Demeter with her daughter, as most sources state that the parents of Dionysus were Zeus and Persephone, and later Zeus and Semele.[105]

Dionysus (Bacchus) and Demeter (Ceres), antique fresco in Stabiae, 1st century

In Arcadia, a major Arcadian deity known as Despoina ("Mistress") was said to be the daughter of Demeter and Poseidon. According to Pausanias, a Thelpusian tradition said that during Demeter's search for Persephone, Poseidon pursued her. Demeter turned into a horse to avoid her younger brother's advances. However, he turned into a stallion and mated with the goddess, resulting in the birth of the horse god Arion and a daughter "whose name they are not wont to divulge to the uninitiated".[106] Elsewhere, he says that the Phigalians assert that the offspring of Poseidon and Demeter was not a horse, but Despoina, "as the Arcadians call her".[107]

In Orphic literature, Demeter seems to be the mother of the witchcraft goddess Hecate.[108]

The goddess took Mecon, a young Athenian, as a lover; he was at some point transformed into a poppy flower.[109]

Demeter drives her horse-drawn chariot containing her daughter Persephone-Kore at Selinunte, Sicily, 6th century BC.

Demeter's daughter Persephone was abducted to the Underworld by Hades, who received permission from her father Zeus to take her as his bride. Demeter searched for her ceaselessly for nine days, preoccupied with her grief. Hecate then approached her and said that while she had not seen what happened to Persephone, she heard her screams. Together the two goddesses went to Helios, the sun god, who witnessed everything that happened on earth thanks to his lofty position. Helios then revealed to Demeter that Hades had snatched a screaming Persephone to make her his wife with the permission of Zeus, the girl's father. Demeter then filled with anger. The seasons halted; living things ceased their growth and began to die.[116] Faced with the extinction of all life on earth, Zeus sent his messenger Hermes to the Underworld to bring Persephone back. Hades agreed to release her if she had eaten nothing while in his realm, but Persephone had eaten a small number of pomegranate seeds. This bound her to Hades and the Underworld for certain months of every year, either the dry Mediterranean summer, when plant life is threatened by drought,[117] or the autumn and winter.[118] There are several variations on the basic myth; the earliest account, the Homeric Hymn to Demeter, relates that Persephone is secretly slipped a pomegranate seed by Hades[119] and in Ovid's version,[120] Persephone willingly and secretly eats the pomegranate seeds, thinking to deceive Hades, but is discovered and made to stay. Contrary to popular perception, Persephone's time in the Underworld does not correspond with the unfruitful seasons of the ancient Greek calendar, nor her return to the upper world with springtime.[121] Demeter's descent to retrieve Persephone from the Underworld is connected to the Eleusinian Mysteries.[122]

Demeter rejoiced, for her daughter was by her side.

The myth of the capture of Persephone seems to be pre-Greek. In the Greek version, Ploutos (πλούτος, wealth) represents the wealth of the corn that was stored in underground silos or ceramic jars (pithoi). Similar subterranean pithoi were used in ancient times for funerary practices. At the beginning of the autumn, when the corn of the old crop is laid on the fields, she ascends and is reunited with her mother, Demeter, for at this time, the old crop and the new meet each other.[123]

According to the personal mythology of Robert Graves,[124] Persephone is not only the younger self of Demeter,[125] she is in turn also one of three guises of the Triple Goddess – Kore (the youngest, the maiden, signifying young green grain), Persephone (in the middle, the nymph, representing the ripe grain waiting to be harvested), and Hecate (the eldest of the three, the crone, the harvested grain), which to a certain extent reduces the name and role of Demeter to that of the group name. Before her abduction, she is called Kore; and once taken, she becomes Persephone ('she who brings destruction').[126]

A Greek terracotta figurine of Baubo, of the face-in-torso type

In the Orphic tradition, while she was searching for her daughter, a mortal woman named Baubo received Demeter as her guest and offered her a meal and wine. Demeter declined them both because she mourned the loss of Persephone. Baubo then, thinking she had displeased the goddess, lifted her skirt and showed her genitalia to the goddess, simultaneously revealing Iacchus, Demeter's son. Demeter was most pleased with the sight and delighted she accepted the food and wine.[127][128] This tale survives in the account of Clement of Alexandria, a Christian who tried to discredit pagan practices and mythology. However, several Baubo figurines (figurines of women revealing their vulvas) have been discovered, supporting the story.

Eleusinian trio: Persephone, Triptolemos, and Demeter, on a marble bas-relief from Eleusis, 440–430 BC

Demeter's search for her daughter Persephone took her to the palace of Celeus, the King of Eleusis in Attica. She assumed the form of an old woman and asked him for shelter. He took her in, to nurse Demophon and Triptolemus, his sons by Metanira. To reward his kindness, she planned to make Demophon immortal; she secretly anointed the boy with ambrosia and laid him in the hearth's flames to gradually burn away his mortal self. But Metanira walked in, saw her son in the fire and screamed in fright. Demeter abandoned the attempt. Instead, she taught Triptolemus the secrets of agriculture, and he, in turn, taught them to any who wished to learn them. Thus, humanity learned how to plant, grow and harvest grain. The myth has several versions; some are linked to figures such as Eleusis, Rarus and Trochilus. The Demophon element may be based on an earlier folk tale.[129]

Homer's Odyssey (c. late 8th century BC) contains perhaps the earliest direct references to the myth of Demeter and her consort Iasion, a Samothracian hero whose name may refer to bindweed, a small white flower that frequently grows in wheat fields. In the Odyssey, Calypso describes how Demeter, "without disguise", made love to Iasion. "So it was when Demeter of the braided tresses followed her heart and lay in love with Iasion in the triple-furrowed field; Zeus was aware of it soon enough and hurled the bright thunderbolt and killed him."[130] However, Ovid states that Iasion lived up to old age as the husband of Demeter.[131] In ancient Greek culture, part of the opening of each agricultural year involved the cutting of three furrows in the field to ensure its fertility.[132]

Hesiod expanded on the basics of this myth. According to him, the liaison between Demeter and Iasion took place at the wedding of Cadmus and Harmonia in Crete. Demeter, in this version, had lured Iasion away from the other revellers. Hesiod says that Demeter subsequently gave birth to Plutus.[133]

Roman copy of 4th century BC Greek bust (National Roman Museum)

In Arcadia, located in what is now southern Greece, the major goddess Despoina was considered the daughter of Demeter and Poseidon Hippios ("Horse-Poseidon"). In the associated myths, Poseidon represents the river spirit of the Underworld, and he appears as a horse, as often happens in northern European folklore. The myth describes how he pursued his older sister, Demeter, who hid from him among the horses of the king Onkios, but even in the form of a mare, she could not conceal her divinity. Poseidon caught and raped his older sister in the form of a stallion. Demeter was furious at Poseidon's assault; in this furious form, she became known as Demeter Erinys. Her anger at Poseidon drove her to dress all in black and retreat into a cave to purify herself, an act which was the cause of a universal famine. Demeter's absence caused the death of crops, livestock, and eventually of the people who depended on them (later Arcadian tradition held that it was both her rage at Poseidon and her loss of her daughter caused the famine, merging the two myths).[27] Demeter washed away her anger in the River Ladon, becoming Demeter Lousia, the "bathed Demeter".[134]

"In her alliance with Poseidon," Kerényi noted,[135] "she was Earth, who bears plants and beasts, and could therefore assume the shape of an ear of grain or a mare." Moreover, she bore a daughter Despoina (Δέσποινα: the "Mistress"), whose name should not be uttered outside the Arcadian Mysteries,[136] and a horse named Arion, with a black mane and tail.

At Phigaleia, a xoanon (wood-carved statue) of Demeter was erected in a cave which, tradition held, was the cave into which Black Demeter retreated. The statue depicted a Medusa-like figure with a horse's head and snake-like hair, holding a dove and a dolphin, which probably represented her power over air and water:[137]

The second mountain, Mount Elaius, is some thirty stades away from Phigalia, and has a cave sacred to Demeter surnamed Black ... the Phigalians say, they concluded that this cavern was sacred to Demeter and set up in it a wooden image. The image, they say, was made after this fashion. It was seated on a rock, like to a woman in all respects save the head. She had the head and hair of a horse, and there grew out of her head images of serpents and other beasts. Her tunic reached right to her feet; on one of her hands was a dolphin, on the other a dove. Now why they had the image made after this fashion is plain to any intelligent man who is learned in traditions. They say that they named her Black because the goddess had black apparel. They cannot relate either who made this wooden image or how it caught fire. But the old image was destroyed, and the Phigalians gave the goddess no fresh image, while they neglected for the most part her festivals and sacrifices, until the barrenness fell on the land.

— Pausanias, 8.42.1–4.

Demeter orders Famine to strike Erysichthon, Elisha Whittelsey Collection

Another myth involving Demeter's rage resulting in famine is that of Erysichthon, king of Thessaly.[27] The myth tells of Erysichthon ordering all of the trees in one of Demeter's sacred groves to be cut down, as he wanted to build an extension of his palace and hold feasts there. One tree, a huge oak, was covered with votive wreaths, symbols of the prayers Demeter had granted, so Erysichthon's men refused to cut it down. The king used an axe to cut it down, killing a dryad nymph in the process. The nymph's dying words were a curse on Erysichthon. Demeter punished the king by calling upon Limos, the spirit of unrelenting and insatiable hunger, to enter his stomach. The more the king ate, the hungrier he became. Erysichthon sold all his possessions to buy food but was still hungry. Finally, he sold his daughter, Mestra, into slavery. Mestra was freed from slavery by her former lover, Poseidon, who gave her the gift of shape-shifting into any creature to escape her bonds. Erysichthon used her shape-shifting ability to sell her numerous times to make more money to feed himself, but no amount of food was enough. Eventually, Erysichthon ate himself.[138]

In a variation, Erysichthon tore down a temple of Demeter, wishing to build a roof for his house; she punished him the same way, and near the end of his life, she sent a snake to plague him. Afterwards, Demeter put him among the stars (the constellation Ophiuchus), as she did the snake, to continue to inflict its punishment on Erysichthon.[139]

In the Pergamon Altar, which depicts the battle of the gods against the Giants (Gigantomachy), remains to survive what seems to have been Demeter fighting a Giant labelled "Erysichthon."[140]

Once Tantalus, a son of Zeus, invited the gods over for dinner. Tantalus, wanting to test them, cut his son Pelops, cooked him and offered him as a meal to them. They all saw through Tantalus' crime except Demeter, who ate Pelops' shoulder before the gods brought him back to life.[141]

While travelling far and wide looking for her daughter, Demeter arrived exhausted in Attica. A woman named Misme took her in and offered her a cup of water with pennyroyal and barley groats, for it was a hot day. Demeter, in her thirst, swallowed the drink clumsily. Witnessing that, Misme's son Ascalabus laughed, mocked her, and asked her if she would like a deep jar of that drink.[142] Demeter then poured her drink over him and turned him into a gecko, hated by both men and gods. It was said that Demeter showed her favour to those who killed geckos.[143]

Before Hades abducted her daughter, he had kept the nymph Minthe as his mistress. But after he married Persephone, he set Minthe aside. Minthe would often brag about being lovelier than Persephone and say Hades would soon come back to her and kick Persephone out of his halls. Demeter, hearing that, grew angry and trampled Minthe; from the earth then sprang a lovely-smelling herb named after the nymph.[144] In other versions, Persephone herself is the one who kills and turns Minthe into a plant for sleeping with Hades.[145][146][147]

In the Argive version of this myth, when Demeter arrived in Argolis, a man named Colontas refused to receive her in his house, whereas his daughter Chthonia disapproved of his actions. Colontas was punished by being burnt along with his house, while Demeter took Chthonia to Hermione, where she built a sanctuary for the goddess.[148]

Demeter pinned Ascalaphus under a rock for reporting, as sole witness, to Hades that Persephone had consumed some pomegranate seeds.[149] Later, after Heracles rolled the stone off Ascalaphus, Demeter turned him into a short-eared owl instead.[150]

Demeter also turned the Sirens into half-bird monsters for not helping her daughter Persephone when she was abducted by Hades.[151]

Once, the Colchian princess Medea ended a famine that plagued Corinth by making sacrifices to Demeter and the nymphs.[152]

Head of a statue of Demeter, marble, Roman imperial period, 2nd century CE

Demeter gave Triptolemus her serpent-drawn chariot and seed and bade him scatter it across the earth (teach humankind the knowledge of agriculture). Triptolemus rode through Europe and Asia until he came to the land of Lyncus, a Scythian king. Lyncus pretended to offer what's accustomed of hospitality to him, but once Triptolemus fell asleep, he attacked him with a dagger, wanting to take credit for his work. Demeter then saved Triptolemus by turning Lyncus into a lynx and ordered Triptolemus to return home airborne.[153] Hyginus records a very similar myth, in which Demeter saves Triptolemus from an evil king named Carnabon who additionally seized Triptolemus' chariot and killed one of the dragons, so he might not escape; Demeter restored the chariot to Triptolemus, substituted the dead dragon with another one, and punished Carnabon by putting him among the stars holding a dragon as if to kill it.[154]

During her wanderings, Demeter came upon the town of Pheneus; to the Pheneates that received her warmly and offered her shelter, she gave all sorts of pulse, except for beans, deeming it impure.[155] Two of the Pheneates, Trisaules and Damithales, had a temple of Demeter built for her.[156] Demeter also gifted a fig tree to Phytalus, an Eleusinian man, for welcoming her in his home.[157]

In the tale of Eros and Psyche, Demeter, along with her sister Hera, visited Aphrodite, raging with fury about the girl who had married her son. Aphrodite asks the two to search for her; the two try to talk sense into her, arguing that her son is not a little boy, although he might appear as one, and there's no harm in him falling in love with Psyche. Aphrodite took offence at their words.[158] Sometime later, Psyche in her wanderings came across an abandoned shrine of Demeter, and sorted out the neglected sickles and harvest implements she found there. As she was doing so, Demeter appeared to her and called from afar; she warned the girl of Aphrodite's great wrath and her plan to take revenge on her. Then Psyche begged the goddess to help her, but Demeter answered that she could not interfere and incur Aphrodite's anger at her, and for that reason, Psyche had to leave the shrine or else be kept as a captive of hers.[159]

When her son Philomelus invented the plough and used it to cultivate the fields, Demeter was so impressed by his good work that she immortalized him in the sky by turning him into a constellation, the Boötes.[160]

Hierax, a man of justice and distinction, set up sanctuaries for Demeter and received plenteous harvests from her in return. He neglected Poseidon in favour of Demeter, so the sea god destroyed all of her crops.[161]

Besides giving gifts to those who were welcoming to her, Demeter was also a goddess who nursed the young; all of Plemaeus's children born by his first wife died in a cradle; Demeter took pity on him and reared herself his son Orthopolis.[162] Plemaeus built a temple to her to thank her.[163] Demeter also raised Trophonius, the prophetic son of either Apollo or Erginus.[164]