theory. The phrase "the northern mountain" for the place | partly by his unscrupulous character to a prominent position. where the ship grounded may quite well be the name of an earthly at Athens. He espoused the cause of Philip in the war against substitute (the epic has "the highest summit of the Himalaya ") | Olynthus, and was thus brought into bitter and life-long enmity for the mythic mountain of heaven. Nor is it unimportant that Manu is the son of the sun-god, and that the phrase "the seven rishis" in classical Sanskrit is a designation of the seven stars of the Great Bear. For such problems all that we can hope for is a probable solution. The opposite view1 that the deluge is a historical occurrence implies a self-propagating power in early tradition which is not justified by critical research, and leaves out of sight many important facts revealed by comparative study. For a conspectus of deluge-stories see Andree, Die Flutsagen, ethnographisch betrachtet (1891), by a competent anthropologist; E. Suess, Face of the Earth, i. 17 (1904); also Elwood Worcester, Genesis in the Light of Modern Knowledge (New York, 1901), Appendix ii., in tabular form, from Schwarz's Sintfluth und Völkerwanderungen. Dr Worcester's work is popular, but based on well-chosen authorities. The article "Flood" in Hastings' D. B. is comprehensive; it represents the difficult view that flood-stories, &c., are generally highlycoloured traditions of genuine facts. (T.K. C.)

with Demosthenes, whom he at first supported. He fought against the Macedonians in the battle of Chaeroneia, and was taken prisoner. Having made a favourable impression upon Philip, he was released together with his fellow-captives, and was instrumental in bringing about a treaty of peace between Macedonia and Athens. He continued to be a favourite of Alexander, and, prompted by a bribe, saved Demosthenes and the other obnoxious Athenian orators from his vengeance. It was also chiefly owing to him that Alexander, after the destruction of Thebes, treated Athens so leniently. His conduct in supporting the Macedonian cause, yet receiving any bribes that were offered by the opposite party, caused him to be heavily fined more than once; and he was finally deprived of his civil rights. He was reinstated (322) on the approach of Antipater, to whom he was sent as ambassador. Before setting out he persuaded the citizens to pass sentence of death upon Demosthenes and his followers, who had fled from Athens. The result of his embassy was the conclusion of a peace greatly to the disadvantage of the Athenians. In 318 (or earlier), having been detected in an intrigue with Perdiccas, Antipater's opponent, he was put to death by Antipater at Pella, when entrusted with another mission by the Athenians. Demades was avaricious and unscrupulous; but he was a highly gifted and practised orator.

A fragment of a speech (Hepi dwdekaerias), bearing his name, in which he defends his conduct, is to be found in C. Müller's Oratores Attici, ii. 438, but its genuineness is exceedingly doubtful.

DELYANNI, THEODOROS (1826-1905), Greek statesman, was born at Kalavryta, Peloponnesus, in 1826. He studied law at Athens, and in 1843 entered the ministry of the interior, of which department he became permanent secretary in 1859. In 1862, on the deposition of King Otho, he became minister for foreign affairs in the provisional government. In 1867 he was minister at Paris. On his return to Athens he became a member of successive cabinets in various capacities, and rapidly collected a party around him consisting of those who opposed his great rival, Tricoupi. In the so-called "Oecumenical Ministry "of 1877 he voted for war with Turkey, and on its fall he entered the cabinet DEMAGOGUE (Gr. δημαγωγός, from ἄγειν, to lead, and δῆμος, of Koumoundoros as minister for foreign affairs. He was a the people), a leader of the popular as opposed to any other representative of Greece at the Berlin Congress in 1878. From party. Being particularly used with an invidious sense of a this time forward, and particularly after 1882, when Tricoupi mob leader or orator, one who for his own political ends panders again came into power at the head of a strong party, the duel to the passions and prejudices of the people, the word has come between these two statesmen was the leading feature of Greek to mean an unprincipled agitator. politics. (See GREECE: History.) Delyanni first formed a cabinet in 1885; but his warlike policy, the aim of which was, by threatening Turkey, to force the powers to make concessions in order to avoid the risk of a European war, ended in failure. For the powers, in order to stop his excessive armaments, eventually blockaded the Peiraeus and other ports, and this brought about his downfall. He returned to power in 1890, with a radical programme, but his failure to deal with the financial crisis produced a conflict between him and the king, and his disrespectful attitude resulted in his summary dismissal in 1892. Delyanni, by his demagogic behaviour, evidently expected the public to side with him; but at the elections he was badly beaten. In 1895, however, he again became prime minister, and was at the head of affairs during the Cretan crisis and the opening of the war with Turkey in 1897. The humiliating defeat which ensued -though Delyanni himself had been led into the disastrous war policy to some extent against his will-caused his fall in April 1897, the king again dismissing him from office when he declined to resign. Delyanni kept his own seat at the election of 1899, but his following dwindled to small dimensions. He quickly recovered his influence, however, and he was again president of the council and minister of the interior when, on the 13th of June 1905, he was murdered in revenge for the rigorous measures taken by him against gambling houses.

The main fault of Delyanni as a statesman was that he was unable to grasp the truth that the prosperity of a state depends on its adapting its ambitions to its means. Yet, in his vast projects, which the powers were never likely to endorse, and without their endorsement were vain, he represented the real wishes and aspirations of his countrymen, and his death was the occasion for an extraordinary demonstration of popular grief. He died in extreme poverty, and a pension was voted to the two nieces who lived with him.

DEMADES (c. 380-318 B.C.), Athenian orator and demagogue. He was originally of humble position, and was employed at one time as a common sailor, but he rose partly by his eloquence and 1 Held by Franz Delitzsch, Dillmann and Lenormant.

DEMANTOID, the name given by Nils Gustaf Nordenskiöld to a green garnet, found in the Urals and used as a gem stone. As it possesses high refractive and dispersive power, it presents when properly cut great brilliancy and " fire," and the name has reference to its diamond-like appearance. It is sometimes known as "Uralian emerald," a rather unfortunate name inasmuch as true emerald is found in the Urals, whilst it not infrequently passes in trade as olivine. Demantoid is regarded as a lime-iron garnet, coloured probably by a small proportion of chromium. The colour varies in different specimens from a vivid green to a dull yellowish-green, or even to a brown. The specific gravity of an emerald-green demantoid was found to be 3.849, and that of a greenish-yellow specimen 3.854 (A. H. Church). The hardness is only 6.5, or lower even than that of quartz-a character rather adverse to the use of demantoid as a gem. This mineral was originally discovered as pebbles in the gold-washings at Nizhne Tagilsk in the Ural Mountains, and was afterwards found in the stream called Bobrovka, in the Sysertsk district on the western slope of the Urals. It occurs not only as pebbles but in the form of granular nodules in a serpentine rock, and occasionally, though very rarely, shows traces of crystal faces. (F. W. R.*)

DEMARATUS (Doric Δαμάρατος, Ionic Δημάρητος), king of Sparta of the Eurypontid line, successor of his father Ariston. He is known chiefly for his opposition to his colleague Cleomenes I. (q.v.) in his attempts to make Isagoras tyrant in Athens and afterwards to punish Aegina for medizing. He did his utmost to bring Cleomenes into disfavour at home. Thereupon Cleomenes urged Leotychides, a relative and personal enemy of Demaratus, to claim the throne on the ground that the latter was not really the son of Ariston but of Agetus, his mother's first husband. The Delphic oracle, under the influence of Cleomenes' bribes, pronounced in favour of Leotychides, who became king (491 B.C.). Soon afterwards Demaratus fled to Darius, who gave him the cities of Pergamum, Teuthrania and Halisarna, where his descendants were still ruling at the beginning of the 4th century (Xen. Anabasis, ii. 1. 3, vii. 8. 17; Hellenica, iii. 1. 6); to these

Gambreum should perhaps be added (Athenaeus i. 29 f). He accompanied Xerxes on his expedition to Greece, but the stories told of the warning and advice which on several occasions he addressed to the king are scarcely historical.

Those who were initiated into the mysteries of Eleusis found a deep meaning in the myth, which was held to teach the principle of a future life, founded on the return of Persephone to the upper world, or rather on the process of nature by which seed sown in the ground must first die and rot before it can yield new life (see MYSTERY). At Eleusis, Demeter was venerated as the introducer of all the blessings which agriculture brings in its train-fixed dwelling-places, civil order, marriage and a peaceful life; hence her name Thesmophoros, 66 the bringer of law and order," and the festival Thesmophoria (q.v.). J. G. Frazer takes the epithet to mean "bearer of the sacred objects deposited on the altar "; L. R. Farnell (Cults of the Greek States, iii. 106) suggests "the bringer of treasure or riches," as appropriate to the goddess of corn and of the lower world; others refer the name to" the law of wedlock" (Deσμòs λéktpolo, Odyssey, xxiii. 296, where, however, D. B. Monro translates place, situation "). At Eleusis also, Triptolemus (q.v.), the son of Celeus, who was said to have invented the plough and to have been sent by Demeter round the world to diffuse the knowledge of agriculture, had a temple and threshing-floor.

See Herodotus v. 75, vi. 50-70, vii.; later writers either reproduce or embellish his narrative (Pausanias iii. 4, 3-5, 7, 7-8; Diodorus xi. 6; Polyaenus ii. 20; Seneca, De beneficiis, vi. 31, 4-12). The story that he took part in the attack on Argos which was repulsed by Telesilla, the poetess, and the Argive women, can hardly be true (Plutarch, Mul. virt. 4; Polyaenus, Strat. viii. 33; G. Busolt, Griechische Geschichte, ii.2 563, note 4). (M. N. T.) DEMERARA, one of the three settlements of British Guiana, taking its name from the river Demerara. See GUIANA. DEMESNE (DEMEINE, DEMAIN, DOMAIN, &c.),1 that portion of the lands of a manor not granted out in freehold tenancy, but (a) retained by the lord of the manor for his own use and occupation or (b) let out as tenemental land to his retainers or "villani." This demesne land, originally held at the will of the lord, in course of time came to acquire fixity of tenure, and developed into the modern copyhold (see MANOR). It is from demesne as used in sense (a) that the modern restricted use of the word comes, i.e. land immediately surrounding the mansion or dwelling-house, In the agrarian legends of Iasion and Erysichthon, Demeter the park or chase. Demesne of the crown, or royal demesne, was also plays an important part. Iasion (or Iasius), a beautiful that part of the crown lands not granted out to feudal tenants, youth, inspired her with love for him in a thrice-ploughed field but which remained under the management of stewards ap-in Crete, the fruit of their union being Plutus (wealth). Accordpointed by the crown. These crown lands, since the accession ing to Homer (Odyssey, v. 128) he was slain by Zeus with a of George III., have been appropriated by parliament, the thunderbolt. The story is compared by Frazer (Golden Bough, sovereign receiving in return a fixed annual sum (see CIVIL 2nd ed., ii. 217) with the west Prussian custom of the mock LIST). Ancient demesne signified lands or manors vested in the birth of a child on the harvest-field, the object being to ensure king at the time of the Norman Conquest. There were special a plentiful crop for the coming year. It seems to point to the privileges surrounding tenancies of these lands, such as freedom supersession of a primitive local Cretan divinity by Demeter, and from tolls and duties, exemption from danegeld and amercement, the adoption of agriculture by the inhabitants, bringing wealth from sitting on juries, &c. Hence, the phrase "ancient in its train in the form of the fruits of the earth, both vegetable demesne came to be applied to the tenure by which the lands and mineral. Some scholars, identifying Iasion with Jason (q.v.), were held. Land held in ancient demesne is sometimes also regard Thessaly as the original home of the legend, and the union called customary freehold. (See COPYHOLD.) with Demeter as the iepòs yáμos of mother earth with a health god. Erysichthon ("tearer up of the earth "), son of Triopas or Myrmidon, having cut down the trees in a grove sacred to the goddess, was punished by her with terrible hunger (Callimachus, Hymn to Demeter; Ovid, Metam. viii. 738-878). Perhaps Erysichthon may be explained as the personification of the labourer, who by the systematic cultivation and tilling of the mature unmolested as in the good old times. Tearing up the soil endeavours to force the crops, instead of allowing them to soil with the plough is regarded as an invasion of the domain of the earth-mother, punished by the all-devouring hunger for wealth, that increases with increasing produce. According to another view, Erysichthon is the destroyer of trees, who wastes away as the plant itself loses its vigour. It is possible that the story may originally have been connected with tree-worship. Here again, as in the case of Iasion, a conflict between an older. and a younger cult seems to be alluded to (for the numerous interpretations see O. Crusius s.v. in Roscher's Lexikon).

DEMETER, in Greek mythology, daughter of Cronus and Rhea and sister of Zeus, goddess of agriculture and civilized life. Her name has been explained as (1) "grain-mother," from nai, the Cretan form of Jaai, "barley," or (2) "earth-mother," or rather "mother earth," dâ being regarded as the Doric form of X. She is rarely mentioned in Homer, nor is she included amongst the Olympian gods.

The central fact of her cult was the story of her daughter Persephone (Proserpine), a favourite subject in classical poetry. According to the Homeric Hymn to Demeter, Persephone, while gathering flowers on the Nysian plain (probably here a purely mythical locality), was carried off by Hades (Pluto), the god of the lower world, with the connivance of Zeus (see also PROSERPINE). The incident has been assigned to various other localities-Crete, Eleusis, and Enna in Sicily, the last being most generally adopted. This rape is supposed to point to an original iepòs λáμos, an annual holy marriage of a god and goddess of vegetation. Wandering over the earth in search of her daughter, Demeter learns from Helios the truth about her disappearance. In the form of an old woman named Deo (=the " seeker," or simply a diminutive form), she comes to the house of Celeus at Eleusis, where she is hospitably received. Having revealed herself to the Eleusinians, she departs, in her wrath having visited the earth with a great dearth. At last Zeus appeases her by allowing her daughter to spend two-thirds of the year with her in the upper world. Demeter then returns to Olympus, but before her final departure from earth, in token of her gratitude, she instructs the rulers of Eleusis in the art of agriculture and in the solemnities and rites whereby she desires in future to

be honoured.

1 The form " demesne " is an Anglo-French spelling of the Old Fr. demeine or demaine, belonging to a lord, from Med. Lat. dominicus, dominus, lord; dominicum in Med. Lat. meant proprietas (see Du Cange). From the later Fr. domaine, which approaches more nearly the original Lat., comes the other Eng. form" domain," which is chiefly used in a non-legal sense of any tract of country or district under the rule of any specific sovereign state, &c. Domain" is, however, the form kept in the legal phrase "Eminent Domain " (q.v.).

It is as a corn-goddess that Demeter appears in Homer and Hesiod, and numerous epithets from various sources (see Bruchmann, Epitheta Deorum, supplement to Roscher's Lexikon, i. 2) attest her character as such. The name 'lovλw (? at Delos), from toulos, " corn-sheaf," has been regarded as identifying the goddess with the sheaf, and as proving that the cult of Demeter originated in the worship of the corn-mother or corn-spirit, the last sheaf having a more or less divine character for the primitive husbandman. According to this view, the prototypes of Demeter and Persephone are the corn-mother and harvest maiden of northern Europe, the corn-fetishes of the field (Frazer, Golden Bough, 2nd ed., ii. 217, 222; but see Farnell, Cults, iii. 35). The influence of Demeter, however, was not limited to corn, but extended to vegetation generally and all the fruits of the earth, with the curious exception of the bean, the use of which was forbidden at Eleusis, and for the protection of which a special patron was invented. In this wider sense Demeter is akin to Ge, with whom she has several epithets in common, and is sometimes identified with Rhea-Cybele; thus Pindar speaks of Demeter Xaλкокρóτos ("brass-rattling "), an epithet obviously more

suitable to the Asiatic than to the Greek earth-goddess. Although | order that Demeter might figure as the moth
the goddess of agriculture is naturally inclined to peace and
averse from war, the memory of the time when her land was won
and kept by the sword still lingers in the epithets xpvoάopos and
Compópos and in the name Triptolemus, which probably means
"thrice fighter" rather than "thrice plougher."

Another important aspect of Demeter was that of a divinity of the under-world; as such she is x@ovía at Sparta and especially at Hermione in Argolis, where she had a celebrated temple, said to have been founded by Clymenus (one of the names of Hades-Pluto) and his sister Chthonia, the children of Phoroneus, an Argive hero. Here there was said to be a descent into the lower world, and local tradition made it the scene of the rape | of Persephone. At the festival Chthonia, a cow (representing, according to Mannhardt, the spirit of vegetation), which voluntarily presented itself, was sacrificed by three old women. Those joining in the procession wore garlands of hyacinth, which seems to attribute a chthonian character to the ceremony, although it may also have been connected with agriculture (see S. Wide, De Sacris Troezeniorum, Hermionensium, Epidauriorum, Upsala, 1888). The striking use of the term onunтpelo in the sense of "the dead" may be noted in this connexion.

The remarkable epithets, Ερινύς and Μέλαινα, as applied to Demeter, were both localized in Arcadia, the first at Thelpusa (or rather Onkeion close by), the second at Phigalia (see W. Immerwahr, Die Kulte und Mythen Arkadiens, i. 1891). According to the Thelpusan story, Demeter, during her wanderings in search of Persephone, changed herself into a mare to avoid the persecution of Poseidon. The god, however, assumed the form of a stallion, and the fruit of the union was a daughter of mystic name and the horse Areion (or Erion). Demeter, at first enraged, afterwards calmed down, and washed herself in the river Ladon by way of purification. Demeter" the angry "(épwús) became Demeter" the bather " (Novoia). An almost identical story was current in the neighbourhood of Tilphossa, a Boeotian spring. In the Phigalian legend, no mention is made of the horse Areion, but only of the daughter, who is called Despoina (mistress),| a title common to all divinities connected with the under-world. Demeter, clad in black (hence μéλawa) in token of mourning for her daughter and wrath with Poseidon, retired into a cave. During that time the earth bore no fruit, and the inhabitants of the world were threatened with starvation. At last Pan, the old god of Arcadia, discovered her hiding-place, and informed Zeus, who sent the Moirae (Fates) to fetch her out. The cave, still called Mavrospělya ("black cave"), was ever afterwards regarded as sacred to Demeter, and in it, according to information given to Pausanias, there had been set up an image of the goddess, a female form seated on a rock, but with a horse's head and mane, to which were attached snakes and other wild animals. It was clothed in a black garment reaching to the feet, and held in one hand a dolphin, in the other a dove. The image was destroyed by fire, replaced by the sculptor Onatas from inspiration in a dream, but disappeared again before the time of Pausanias.

Both μéλawa and épvís, according to Farnell, are epithets of Demeter as an earth-goddess of the under-world. The first has been explained as referring to the gloom of her abode, or the blackness of the withered corn. The second, according to Max Müller and A. Kuhn, is the etymological equivalent of the Sanskrit Saranyu, who, having turned herself into a mare, is pursued by Vivasvat, and becomes the mother of the two Asvins, the Indian Dioscuri, the Indian and Greek myths being regarded as identical. According to Farnell, the meaning of the epithet is to be looked for in the original conception of Erinys, which was that of an earth-goddess akin to Ge, thus naturally associated with Demeter, rather than that of a wrathful avenging deity.

Various interpretations have been given of the horse-headed form of the Black Demeter: (1) that the horse was one of the forms of the corn-spirit in ancient Greece; (2) that it was an animal "devoted" to the chthonian goddess; (3) that it is totemistic; (4) that the form was adopted from Poseidon Hippios, who is frequently associated with the earth-goddess and is said to have received the name Hippios first at Thelpusa, in

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discussion of the whole subject see Farnell, Cults, -
The union of Poseidon and Demeter is thus explained.
hardt. As the waves of the sea are fancifully compared to 1.
so a field of corn, waving in the breeze, may be said to represe
the wedding of the sea-god and the corn-goddess. In any case
the association of Poseidon, representing the fertilizing element
of moisture, with Demeter, who causes the plants and seeds to
grow, is quite natural, and seems to have been widespread.

Demeter also appears as a goddess of health, of birth and of marriage; and a certain number of political and ethnic titles is assigned to her. Of the latter the most noteworthy are: Ilavaxaía at Aegium in Achaea, pointing to some connexion with the Achaean league; 'Axaía,1 “the Achaean goddess," unless it refers to the "sorrow " of the goddess for the loss of her daughter (cf. 'Axéa in Boeotia); and, most important of all, 'Aμøiktvovis, at Anthela near Thermopylae, as patron-goddess of the Amphictyonic league, subsequently so well known in connexion with the temple at Delphi.

The Eleusinia and Thesmophoria are discussed elsewhere, but brief mention may here be made of certain agrarian festivals held in honour of Demeter.

1. Haloa, obviously connected with äλws ("threshing-floor "), begun at Athens and finished at Eleusis, where there was a threshing-floor of Triptolemus, in the month Poseideon (December). This date, which is confirmed by historical and epigraphical evidence, seems inappropriate, and it is suggested (A. Mommsen, Feste der Stadt Athen, p. 365 foll.) that the festival, originally held in autumn, was subsequently placed later, so as to synchronize with the winter Dionysia. Dionysus, as the god of vines, and (in a special procession) Poseidon øvráλμos (“ god of vegetation ") were associated with Demeter. In addition to being a harvest festival, marked by the ordinary popular rejoicings, the Haloa had a religious character. The ἀπαρχαί (“ first fruits ") were conveyed to Eleusis, where sacrifice was offered by a priestess, men being prohibited from undertaking the duty. A teλetń (“ initiatory ceremony ") of women by a woman also took place at Eleusis, characterized by obscene jests and the use of phallic emblems. The sacramental meal on this occasion consisted of the produce of land and sea, certain things (pomegranates, honey, eggs) being forbidden for mystical reasons. Although the offerings at the festival were bloodless, the ceremony of the presentation of the ȧrapxai was probably accompanied by animal sacrifice (Farnell, Foucart); Mommsen, however, considers the offerings to have been pastry imitations. Certain games (máтpios ȧywv), of which nothing is known, terminated the proceedings. In Roman imperial times the ephebi had to deliver a speech at the Haloa.

2. Chloeia or Chloia, the festival of the corn beginning to sprout, held at Eleusis in the early spring (Anthesterion) in honour of Demeter Chloë, " the green," the goddess of growing vegetation. This is to be distinguished from the later sacrifice of a ram to the same goddess on the 6th of the month Thargelion, probably intended as an act of propitiation. It has been identified with the Procharisteria (sometimes called Proschaireteria), another spring festival, but this is doubtful. The scholiast on Pindar (Ol. ix. 150) mentions an Athenian harvest festival Eucharisteria.

3. Proërosia, at which prayers were offered for an abundant harvest, before the land was ploughed for sowing. It was also called Proarcturia, an indication that it was held before the rising of Arcturus. According to the traditional account, when Greece was threatened with famine, the Delphic oracle ordered firstfruits to be brought to Athens from all parts of the country, which were to be offered by the Athenians to the goddess Deo on behalf of all the contributors. The most important part of the festival was the three sacred ploughings-the Athenian πÒ Tóλw, the Eleusinian on the Rharian plain, the Scirian (a compromise between Athens and Eleusis). The festival itself 10. Gruppe (Griechische Mythologie, ii. 1177, note 1) considers it "certain that 'Axala='Axeλwia, although he is unable to explain the form.

took place, probably some time in September, at Eleusis. In | the age of twenty-two he was left by his father to defend Syria later times the ephebi also took part in the Proërosia. against Ptolemy the son of Lagus; he was totally defeated near

4. Thalysia, a thanksgiving festival, held in autumn after the Gaza (312), but soon partially repaired his loss by a victory in the harvest in the island of Cos (see Theocritus vii.).

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