Hymn to Demeter : Hermes Visits Hades (334-358) : Greek & English, Illustrations & Commentary

^334-358 Greek Red-figure lekythos (oil flask) ca. 480–470 BCE, depicts the Greek god Hermes,
messenger to Zeus and protector of travelers.

Persephone as Peplos Kore (Κόρη),
Acropolis Museum, Athens, 6th c. BCE

Only Hermes
Travelled to the Underworld
"Like Agamemnon's offers to Achilles through various messengers in Book IX of the Iliad, Zeus' offers of gifts and honours cannot soothe the anger of Demeter. Argeiphontes [Slayer of Argus] is another name for Hermes. While Hermes and Iris both serve as messengers of the gods to men, only Hermes travelled to the underworld. Erebos ('Darkness') is another name for the underwold. In Hesiod's Theogony (L-123-125), Erebos and his sister Nyx ("Night"), were the offspring of Chaos, who mate with each other to produce their opposites, Aither ('Brightness') & [Hemera/Ἡμέρa] Day."

from commentary on "The Homeric Hymns," p.51, by Susan C. Shelmerdine (1995)
___ ___ ___

Bearded Man, Cypriot

Underworld Kept In Darkness
"[Hermes'] mission is to cajole Hades with 'soft words' and to bring Persephone 'from the murky darkness into the light among the gods so that her mother...might leave off her anger' [L-334-339]. Just as the poet did not describe Persephone's descent into the underworld during her abduction, so too he withholds a description of Hermes' journey from Olympus to Hades' domain. Although the world below forms a focal point of the action of the hymn, its geography remains as obscure as before."

from "The Politics of Olympus, Form and Meaning in the major Homeric Hymns, p.250, by Jenny Strauss Clay (1989/2006)
^{Illustration above: "Head of a Bearded Man," 5th c. BCE, Cypriot, Art Institute of Chicago.}
___ ___ ___

Persephone Still Unwilling
"Hades seems to expect Persephone to accept her arranged marriage, as human women would have. Persephone, however, does not accept her abduction as a marriage at all ('still unwilling,' L-344). Before Hades lets Persephone go, he tells her of the powers and honours she will have as queen of the underworld. On earth, she is Demeter's daughter, with no separate timê (honour) of her own."

from "The Homeric Hymns," p. 113,
commentary by Diane J. Rayor (2004)

^{Late Helladic (2nd mil. BCE) stylized "dancing" flower design from Korakou in Cyprus}
___ ___ ___

The Goddesses & the Zôé
"Different aspects of the Neolithic pregnant vegetation goddess can be recognized in Demeter, the queen of grain, as well as in her daughter Persephone...also known as Kore, 'maiden.' Kore is the feminine form of koros, which means "sprout" as well as 'young boy.' [...] Demeter is the goddess of the earth's fruits, she was called 'the green one,' 'the bringer of fruit,' 'the one who fills the barn,' and 'she who brings the seasons.' [...] In old European belief, life continues [after death] in a hibernating state (being in nonbeing), while in Indo-European belief, life is diminished or extinguished. The Eleusinian Mysteries prominently reflect Old European beliefs: the zôé the 'life force' suffers no interruption and permeates all things."

from "The Living Goddesses," pp. 160-161, by Marija Gimbutas (1999)
___ ___ ___

Persephone, Ever-Kore

"Like the sweet apple turning red on the branch-top, on the top of the topmost branch, and the gatherers did not notice it, rather, they did notice, but could not reach up to take it."
~ Sappho (frag. 105a L.-P.)

trans. from "Sappho Is Burning," p. 40,
by Page DuBois (1997)
___ ___ ___

kalathos_bowl_women

^{Kalathos bowl, from Ialysos, Rhodes, with three women, one with hands clasped behind her neck (far left) and two with hands pressed against their chests, possibly ritual gestures of mourning. Mycenaean, ca. 1200 BCE, British Museum}
___ ___ ___

Persephone as Soteira —
a Delicate Intuiton
"Through a profound and infinitely delicate intuition, Greece had conceived Persephone, the immortal Soul, as remaining eternally virgin throughout her migrations, in spite of the embraces of Pluto [Hades] and the flames of infernal passion, which enveloped without corrupting her. Though Pluto could compel her to taste the red pulp of the pomegranate, symbolizing carnal desire, which once savoured, engenders a myriad rebirths through its innumerable seeds; though he might clasp her...and burn her with his fiery mantle, she still retained the Impenetrable, the Untouchable, as long as she preserved within herself the divine imprint, the germ of her final liberation, the sacred image, the rememberence of her mother. So comes it that Persephone, she who crosses the abyss, is also called Soteira, she who saves."

from "The Invisible Greece: Demeter and Persephone" in "Selected Occult Writings" by Edouard Schure, p. 196, translated by Eva Martin from the French, (orig. pub. 1912/1928)
___ ___ ___

More about Hermes
"Hermes is the Olympian god of travelers, prosperity (commerce), thieves and fertility; but he is also a phychopomp ("guide of souls"). [...] Hermes is a youthful, trickster figure in the Olympian pantheon. Hermes' attributes are a wand (cadeuceus), a wide-brimmed hat (petasus), a purse, and winged sandals (talaria). His wand is magical. It can either bring on sleep or rouse from sleep. [...] Hermes is both messenger and guide to Hades [...]. In general, Hermes is associated with mediation and crossing of boundaries."

from "Encyclopedia of Greek and Roman Mythology," p. 220, by Luke Roman, Monica Roman (2009)
___ ___ ___

Homeric Hymn to Demeter
Interlinear Translation
edited & adapted from the 1914 prose translation
by Hugh G. Evelyn-White
Art & Photo Illustrations

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Homeric Hymn to Demeter • (Google) Search
English • Ancient Greek • Transliteration
HERMES VISITS HADES (334-358)

³³⁴
Now when all-seeing Zeus the loud-thunderer heard this,
___ αὐτὰρ ἐπεὶ τό γ' ἄκουσε βαρύκτυπος εὐρύοπα Ζεύς,
___ autar epei to g' akouse baruktupos euruopa Zeus

³³⁵
to Erebus, he sent [Hermes] Slayer of Argus* of golden wand [caduceus],
___ εἰς Ἔρεβος πέμψε χρυσόρραπιν Ἀργειφόντην,
___ eis Erebos pempse khrusorrapin Argeiphontên

³³⁶
so that having won over Hades with soft* words,
___ ὄφρ' Ἀίδην μαλακοῖσι παραιφάμενος ἐπέεσσιν
___ ophr' Aidên malakoisi paraiphamenos epeessin

³³⁷
and chaste Persephone from under the misty gloom
___ ἁγνὴν Περσεφόνειαν ὑπὸ ζόφου ἠερόεντος.
___ hagnên Persephoneian hupo zophou êeroentos

³³⁸
into light he might lead among the gods, her mother seeing
___ ἐς φάος ἐξαγάγοι μετὰ δαίμονας, ὄφρα ἑ μήτηρ
___ es phaos exagagoi meta daimonas, ophra he mêtêr

³³⁹
then with her own eyes, and thus cease from her anger.
___ ὀφθαλμοῖσιν ἰδοῦσα μεταλήξειε χόλοιο.
___ ophthalmoisin idousa metalêxeie kholoio.

³⁴⁰
Hermes obeyed, and straightway into the depths of the earth,
___ Ἑρμῆς δ' οὐκ ἀπίθησεν, ἄφαρ δ' ὑπὸ κεύθεα γαίης
___ Hermês d' ouk apithêsen, aphar d' hupo keuthea gaiês

³⁴¹
he sprang down swiftly, leaving the house of Olympus.
___ ἐσσυμένως κατόρουσε λιπὼν ἕδος Οὐλύμποιο.
___ essumenôs katorouse lipôn hedos Oulumpoio.

³⁴²
And he found the Lord [Hades] there inside his house
___ τέτμε δὲ τόν γε ἄνακτα δόμων ἔντοσθεν ἐόντα,
___ tetme de ton ge anakta domôn entosthen eonta,

³⁴³
and his shy mate with him, still much reluctant,
___ ἥμενον ἐν λεχέεσσι σὺν αἰδοίῃ παρακοίτι,
___ hêmenon en lekheessi sun aidoiêi parakoiti,

³⁴⁴
because she was longing* for her mother. But she was afar off,
___ πόλλ' ἀεκαζομένῃ μητρὸς πόθῳ: ἣ δ' ἀποτηλοῦ
___ poll' aekazomenêi mêtros pothôi: hê d' apotêlou

³⁴⁵
brooding on her fell design for the deeds of the blessed gods.
___ ἔργοις θεῶν μακάρων [δεινὴν] μητίσετο βουλήν.
___ ergois theôn makarôn [deinên] mêtiseto boulên.

³⁴⁶
And [Hermes] the strong Slayer of Argus drew near and said:
___ ἀγχοῦ δ' ἱστάμενος προσέφη κρατὺς Ἀργειφόντης:
___ ankhou d' histamenos prosephê kratus Argeiphontês:

³⁴⁷
"Dark-haired Hades, ruler over the departed,
___ Ἅιδη κυανοχαῖτα, καταφθιμένοισιν ἀνάσσων,
___ Haidê kuanokhaita, kataphthimenoisin anassôn,

³⁴⁸
father Zeus bids me that illustrious* Persephone
___ Ζεύς με πατὴρ ἤνωγεν ἀγαυὴν Περσεφόνειαν
___ Zeus me patêr ênôgen agauên Persephoneian

³⁴⁹
be returned from Erebus* unto them, that her mother see her
___ ἐξαγαγεῖν Ἐρέβευσφι μετὰ σφέας, ὄφρα ἑ μήτηρ
___ exagagein Erebeusphi meta spheas, ophra he mêtêr

³⁵⁰
with her own eyes and thus cease her dread anger
___ ὀφθαλμοῖσιν ἰδοῦσα χόλου καὶ μήνιος αἰνῆς
___ ophthalmoisin idousa kholou kai mênios ainês

³⁵¹
with the immortals; for now she plans an awful deed,
___ ἀθανάτοις λήξειεν: ἐπεὶ μέγα μήδεται ἔργον,
___ athanatois lêxeien: epei mega mêdetai ergon,

³⁵²
to destroy the weakly tribes of earth-born* mortals,
___ φθῖσαι φῦλ' ἀμενηνὰ χαμαιγενέων ἀνθρώπων,
___ phthisai phul' amenêna khamaigeneôn anthrôpôn

³⁵³
keeping seed hidden in the earth, making an end of the honours
___ σπέρμ' ὑπὸ γῆς κρύπτουσα, καταφθινύθουσα δὲ τιμὰς
___ sperm' hupo gês kruptousa, kataphthinuthousa de timas

³⁵⁴
of the undying gods. She keeps a fearful anger, not the gods
___ ἀθανάτων: ἣ δ' αἰνὸν ἔχει χόλον, οὐδὲ θεοῖσι
___ athanatôn: hê d' ainon ekhei kholon, oude theoisi

³⁵⁵
consorting with,* but sits aloof in her fragrant temple,
___ μίσγεται, ἀλλ' ἀπάνευθε θυώδεος ἔνδοθι νηοῦ
___ misgetai, all' apaneuthe thuôdeos endothi nêou

³⁵⁶
abiding in the rocky citadel of Eleusis.
___ ἧσται Ἐλευσῖνος κραναὸν πτολίεθρον ἔχουσα.
___ hêstai Eleusinos kranaon ptoliethron ekhousa.

³⁵⁷
So he said. And Aidoneus, ruler over the dead,
___ ὣς φάτο: μείδησεν δὲ ἄναξ ἐνέρων Ἀιδωνεὺς.
___ hôs phato: meidêsen de anax enerôn Aidôneus

³⁵⁸
nodded wryly,* not disobeying the behest of Zeus the king.
___ ὀφρύσιν, οὐδ' ἀπίθησε Διὸς βασιλῆος ἐφετμῇς:
___ ophrusin, oud' apithêse Dios basilêos ephetmêis:

Ancient Greek • Other Meanings
Thesaurus Linguae Graecae | scroll down menu (TOP)

³³⁵ Ἀργειφόντην / Argeiphontên
name for Hermes, lit. Slayer of Argus, a 100-eyed monster
[reminiscent perhaps of Persephone's 100-blossom flower]

³³⁶ μαλακοῖσι / malakoisi
soft - fresh-ploughed - soft grassy - gentle - delicate

³⁴⁴ πόθῳ / pothôi
longing - yearning - regret - yearning after - love - desire

³⁴⁸ ἀγαυὴν / agauên
illustrious - glorious - noble - brilliant

³⁴⁹ Ἐρέβευσφι / Erebeusphi
from Erebus, a place of nether darkness, forming a passage from Earth to Hades

³⁵² χαμαιγενέων / khamaigeneôn (χᾰμαι-γενής)
earth-born - mortal

³⁵⁵ μίσγεται / misgetai
consorting with - mixing - mingling among - in dialog

³⁵⁸ ὀφρύσιν / ophrusin
brow - knit the brows - nod wryly - frown

Hans Arp, Shepherd of Clouds / Berger de Nuages

^{Evoking the "violin" shaped prehistoric images of the Great Goddess, here in transcendence, Jean/Hans Arp's "Shepherd of Clouds" (1953).
Compare with Arp's related abstraction of Demeter.
Click photo = Wikipedia, from the sculpturepark KMM/The Netherlands.}

The Great Goddess —
Unsplitting the Feminine "In a very real way, this myth and its variants are the tale of the great goddess Demeter: the initial loss of her Maiden aspect via the patriarchal splitting of the Feminine, her gradual initiation into understanding her own Mysteries and the subsequent restoration not only of a transformed Maiden but also of the Crone. This view, seen psychologically, has profound implications for visioning the wounding and reparation of the feminine Self in its relationship to and transcendence of the destructive aspects of patriarchy."

from "Life's Daughter / Death's Bride: Inner Transformations through the Goddess Demeter / Persephone," p. 61, by Kathie Carlson (1997)

Fearless Persephone "If Persephone destroys anything it's the fear of death. She is the example of one who has overcome fear, descended into death and yet lives. One of the primary points of the mysteries is that death is not an end. Initiates into the mysteries did not see the Underworld as a place of darkness, fear and destruction, but as a place of light and joy. As far as they were concerned, they were initiates and, as such, they were headed for Elysium. That is what made the mysteries so popular."

from "Mysteries of Demeter: Rebirth of the Pagan Way," p.55, by Jennifer Reif (1999)

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Illustrations: (Left Panel) Peplos Kore (Κόρη), Acropolis Museum, Athens, 6th c. BCE. Late Helladic stylized flower illustration, from "Decorative Patterns of the Ancient World for Craftsmen," by Flinders Petrie (1930/1974) (Top) Photo: MMA, Greek red-figure lekythos (oil flask), 480-470 BCE

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