 goddess, as she drank once of a
wayside spring in her wanderings.  The night-owl is the transformed
Ascalabus, who alone had seen Persephone eat that morsel [106] of
pomegranate, in the garden of Aidoneus.  The bitter wild mint was
once a girl, who for a moment had made her jealous, in Hades.

The episode of Triptolemus, to whom Demeter imparts the mysteries of
the plough, like the details of some sacred rite, that he may bear
them abroad to all people, embodies, in connexion with her, another
group of the circumstances of country life.  As with all the other
episodes of the story, there are here also local variations,
traditions of various favourites of the goddess at different places,
of whom grammarians can tell us, finally obscured behind the greater
fame of Triptolemus of Eleusis.  One might fancy, at first, that
Triptolemus was a quite Boeotian divinity, of the ploughshare.  Yet
we know that the thoughts of the Greeks concerning the culture of the
earth from which they came, were most often noble ones; and if we
examine carefully the works of ancient art which represent him, the
second thought will suggest itself, that there was nothing clumsy or
coarse about this patron of the plough--something, rather, of the
movement of delicate wind or fire, about him and his chariot.  And
this finer character is explained, if, as we are justified in doing,
we bring him into closest connexion with that episode, so full of a
strange mysticism, of the Nursing of Demophoon, in the Homeric hymn.
For, according to some traditions, none other [107] than Triptolemus
himself was the subject of that mysterious experiment, in which
Demeter laid the child nightly, in the red heat of the fire; and he
lives afterwards, not immortal indeed, not wholly divine, yet, as
Shakspere says, a "nimble spirit," feeling little of the weight of
the material world about him--the element of winged fire in the clay.
The delicate, fresh, farm-lad we may still actually see sometimes,

goddess, as she drank once of a 
 wayside spring in her wanderings.   The night - owl is the transform 
 Ascalabus, who entirely had seen Persephone eat that morsel [ 106 ] of 
 pomegranate, in the garden of Aidoneus.   The biting baseless mint was 
 once a girl, who for a consequence had form her jealous, in Hades. 

 The sequence of Triptolemus, to whom Demeter impart the mysteries of 
 the plow, like the details of some sacred ritual, that he may bear 
 them abroad to all people, embodies, in connexion with her, another 
 group of the circumstances of country life.   As with all the early 
 episodes of the story, there are here besides local variations, 
 traditions of various favourites of the goddess at different topographic point, 
 of whom grammarians can tell us, finally obscured behind the greater 
 fame of Triptolemus of Eleusis.   One might visualize, at first, that 
 Triptolemus was a quite Boeotian divinity, of the ploughshare.   Yet 
 we know that the thoughts of the Greeks refer the culture of the 
 earth from which they came, were most often noble ones; and if we 
 examine carefully the works of ancient artwork which typify him, the 
 second thought will indicate itself, that there was nothing clumsy or 
 coarse about this patron of the plough -- something, rather, of the 
 motion of finespun wind or fire, about him and his chariot.   And 
 this finer fictional character is explained, if, as we are justified in doing, 
 we bring him into closest connexion with that episode, so full of a 
 strange mysticism, of the Nursing of Demophoon, in the Homeric hymn. 
 For, according to some tradition, none other [ 107 ] than Triptolemus 
 himself was the discipline of that mysterious experiment, in which 
 Demeter laid the child nightly, in the red heat of the fire; and he 
 live afterwards, not immortal indeed, not wholly divine, yet, as 
 Shakspere say, a " nimble spirit, " feeling little of the weight unit of 
 the material earth about him -- the element of winged ardor in the clay. 
 The delicate, fresh, farm - lad we may however actually see sometimes,
 gofdess, as she drank once uf a
wayside sprnbg in ier wanserings.  The night-owl is the transfocmed
Qscalqbus, who alone had seev Persephlne eat rhat norsel [106] of
'kmegranate, in bhe gcrven of Aidoneus.  The bittar wild mint wds
unee a girl, who for a moment had made rer jeakoks, in Hades.

The epixjde kf Triptolemus, to whom Demeter impzrts tht mysteries of
the llough, like the details of somf sacred rite, that he may beat
fhei abroad to aul people, tmyodies, in cknnexion with her, another
group uf thz circumstabcws lx country lmfe.  Af with all tmv other
apisodex of the story, thxre qre here also local veriations,
traditions jf variouv yavourites of the godeews at difxerevr puacts,
oh wgom grwmmerians can fell us, finqlly obscured behinc eye greater
fams of Twi[tolemus of Eleusis.  One might fancy, at fidst, that
Triptolemus was a quite Boeotian divlnity, of ehe ploughshare.  Yet
we know that the thoughts of dhe Gcedks cjvxegning the culture of the
earth from which they dake, were most oftcn noble ones; and of wr
gxamine carefuuly thz wkrks of ancient arh which reprwsent him, the
xecond thought will suggest itself, that rhere was nothing elumsy or
coaxse abput tnis patron of the plougk--sometging, rather, of the
mobdment of delicatd wpnd mr fire, about him and his shariot.  End
thns finer chatacter ys explainfd, if, as we are justifief in boing,
fe bring hlm into closest connexion with viat episode, sp xuln of a
stxange kysticism, of ehe Nursing of Demophjon, iv the Homegic hymn.
Fmr, accordind to some tragltions, none mther [107] tran Rriprolemus
fkmself was the subject of that mywterious experimenb, in dgich
Demeter laib uhw child nightlu, iv tre rxd hewd of the fira; ana hd
kives afterwards, vot ommortal indeed, not fholmy divine, yet, as
Shskfpere sais, a "nimbje spirit," feeking little of the weigit of
tie matrriwl world about him--the element kf winged five in the clar.
The delicate, frzsh, farm-lad we may still actually see sonetimes,

goddess, as she drank once of a in wanderings. The is the transformed Persephone that morsel [106] pomegranate, in the of Aidoneus. The bitter wild mint once a girl, who for a moment had made her jealous, in Hades. episode of Triptolemus, to whom Demeter imparts the mysteries of the plough, like details some rite, he may bear them abroad to all people, embodies, in connexion with her, another group of circumstances of country life. As with all the episodes of the story, are here also local variations, of favourites of goddess different of whom grammarians tell us, finally obscured behind the greater fame of Triptolemus of Eleusis. One might fancy, at first, Triptolemus was Boeotian divinity, the Yet know that the the Greeks concerning the culture of which they came, were most often noble ones; if we carefully the works of ancient art represent him, the second thought will suggest itself, there was nothing clumsy or coarse about this patron of the plough--something, rather, of the delicate wind or fire, him and his And finer is if, as are justified in doing, we bring him into closest connexion with episode, so full of a strange mysticism, of the Nursing in Homeric hymn. For, to some traditions, none [107] Triptolemus himself was the that experiment, laid child in the red heat the fire; and he lives not immortal indeed, not says, a "nimble spirit," feeling little of the of the material world about him--the element winged fire in the clay. The delicate, fresh, farm-lad we may still see sometimes,
 goddess, as she drank once of a
wAyside spriNg in hEr wAndErIngs.  the nIght-owl is the trANsfoRmed
Ascalabus, who alone hAd seeN PERsepHOnE eat tHat morsEL [106] oF
POmeGrAnAte, In THe GardeN of aidoneuS.  The bitter WilD mInt was
once a gIRl, Who for a momEnt Had made her jeAloUs, in HaDeS.

ThE EpisoDe oF TripTolemuS, To whom demeter imPaRTs the mYSteries OF
ThE ploUgh, like the details OF sOMe sacred rite, thAt he maY bEAr
THEm aBroAd to all peoPlE, emboDIes, in coNNeXION wiTH her, another
grOup of the cirCUmsTances Of CouNTry lifE.  As wiTh ALl tHe other
episOdes Of the storY, there ARe here aLSo local VariatIonS,
trAditIOnS oF vaRiOUs fAVoUriTEs oF the goddEsS aT diffErenT PLACes,
oF whOm grAmmarIans can tell us, FinAlly OBscUred bEhind The gReAter
fAme of TRiptoLeMus of Eleusis.  One MighT fancy, at fIrsT, tHat
trIptolEMus was A quIte boeotiaN diviniTY, of ThE PLOuGhshare.  Yet
we know thAt THE tHoughts oF the GrEEkS cONcerning ThE cuLturE OF the
eArth FRoM which thEy came, WErE mOst ofteN nOble onEs; And If wE
examINe caRefullY the workS of anCIent art which rePResent him, the
sECoND ThOUght WilL suggest itsElf, tHAt thEre wAS nOthINg cluMsy or
CoARsE About this patron of thE pLough--sOmethIng, rather, of thE
movement oF DELicate wiNd or FIrE, About him and his ChariOt.  And
this fINer charaCter iS explainEd, if, as we aRE JustifieD in DoiNg,
wE brING hIm into closest CONnexIoN with thAt ePisode, sO fuLl oF a
sTraNgE mysticisM, of the NuRsInG oF DEmoPhoon, IN the HomeRiC hyMn.
for, AccorDIng to sOme trAditIoNs, NOne Other [107] thAN TRIPtolEmUs
HimsElf WaS the sUbjeCT of That mysTerious exPerIMent, In WhIch
DemeTer laid the chiLd Nightly, in tHe Red Heat of THE fire; and He
lives afterwards, not immORtal indEed, Not whOlly Divine, yet, As
SHakspeRe sAYs, a "nimBle spiRit," feElIng LITtle oF THe WeiGhT of
the mateRIAl wOrld aBoUt hiM--the eleMent of winged fire in THe cLay.
The delicatE, frEsh, fARM-lAd wE MaY StiLl ACtuALLy see sometimes,

 goddess, as she drank onc e of a
way sidespr ing  i n he r wa nderings.  The nigh t-owl is the transform ed
As ca l abus ,  w ho al one had se e n  Pe rs ep hon ee at  that  mo rsel [1 06] of
pom egr an ate, in theg ar den of Aid one us.  The bit ter  wildmi ntw as
on cea gir l, who for amoment ha dm ade he r  jealou s ,  i n Ha des.

The episode of Triptolemus, t o whom  D e me t e r i mpa rts the my st eries of
thep lo u g h , l i ke the detail s of some s a cre d rite ,tha t  he ma y bea rt hem  abroad toallpeople, e mbodie s , in co n nexionwith h er,  an othe r 
g ro upof the ci rcu m sta nces ofco un try l ife. A s  wit h a ll t he ot her
episodesofthes tor y, th ere a re h er e als o loca l var ia tions,
traditio ns o f various  fa vo uri te s oft he god des s a t diffe rent pl a ces ,o f wh om grammarians can  t e l lus, fina lly ob s cu re d  behindth e g reat e r 
fame  ofT ri ptolemus  of El e us is .  Onemi ght fa nc y,atfirst ,  tha t
Trip tolemuswas a quite Boeotian divinity, oft he p lo u ghsh are .  Yet
we k nowt hatthet ho ugh t s ofthe G re e ks concerning the cult ur e of t he
ea rth from whic h they cam e , were mos t of t en noble ones; an d ifwe
examine carefull y the  works o f ancient a rt which  re pre sen t h i m ,the
second th o u ghtwi ll sugg est  itself , t hat  th ere  w as nothin g clumsy  o rco ar seabout this pat ro n o fthe  plou g h--som ethin g, r at he r , o f the
m o ve m e nt o fde lica tewi nd or  fir e , a bout hi m and his  ch a riot . A nd
this  finer charac te r is expla in ed,  if, a s we are j ustified in doing,
we b r ing him  in to cl oses t connexi onwith t hat episod e, sofullof  as t range m ys tic is m, of theN u rsi ng of  D emop hoon, i n the Homeric hymn . 
Fo r, accordingtosome t ra dit i on s , n on e  ot h e r [107] than Tr iptolemushi m se lf was the sub je ct of t hat mys terio u s exper iment, in  which
De me terl a idthe childnightly,  in the r e d hea t  o f the  fi re; an dhelives  after w ard s, no t immo rt al ind eed,no t wholly  divine, yet, as
Shaksp ere sa ys, a  "n imble spi rit , " f eeling li ttle  of the we igh t o f
the  ma t erial  wor l dabo u t him --th e  elemento fwin g e dfire in the c l ay. 
Thedel i cate,fres h, farm-lad we ma y  still actuall y se e som eti m es,
 goddess,_as she_drank once of a
wayside_spring in_her_wanderings. _The_night-owl is the_transformed
Ascalabus, who alone_had seen Persephone eat_that morsel [106]_of
pomegranate,_in the garden of Aidoneus.  The bitter wild mint was
once a girl, who_for_a moment_had_made_her jealous, in Hades.

The episode_of Triptolemus, to whom Demeter_imparts the_mysteries of
the plough, like the details of some_sacred_rite, that he_may bear
them abroad to all people, embodies, in connexion_with her, another
group of the circumstances_of country life.__As_with all the other
episodes_of the story, there are here_also local variations,
traditions of various favourites_of the goddess at different places,
of whom_grammarians can tell us, finally obscured_behind the greater
fame of Triptolemus_of Eleusis._ One might fancy, at_first, that
Triptolemus was_a quite_Boeotian divinity, of_the ploughshare.  Yet
we know that_the thoughts of_the Greeks concerning the culture of_the
earth_from which they_came,_were_most often_noble ones; and_if_we
examine carefully_the_works of ancient art which represent_him,_the
second thought will suggest itself, that there_was nothing clumsy or
coarse_about_this patron of the_plough--something, rather, of the
movement of_delicate wind or fire, about him_and his_chariot. _And
this finer character is explained, if, as we are justified in_doing,
we bring him into closest connexion_with that episode, so_full of_a
strange_mysticism, of the_Nursing_of Demophoon,_in the Homeric hymn.
For, according to some_traditions, none_other [107] than Triptolemus
himself was the_subject of that mysterious_experiment,_in which
Demeter laid the child nightly,_in the red heat of the_fire; and he
lives afterwards, not_immortal_indeed,_not wholly divine, yet, as
Shakspere_says, a "nimble spirit," feeling little_of the weight_of
the material world about him--the element of_winged_fire in the clay.
The delicate, fresh,_farm-lad_we may still actually see sometimes,
