guage this theory means that the Thesmophoria were thought to be a rite of prehistoric antiquity older than the Dorian invasion. Herodotus naturally explained resemblances in the myth and ritual of distant peoples as the result of borrowing, usually from Egypt. These analogies, however, are more frequently produced by the working out of similar ideas, presenting themselves to minds similarly situated in a similar way. The mysteries of Demeter offer an excellent specimen of the process. While the Greeks, not yet collected into cities, lived in village settlements, each village would possess its own feasts, mysteries, and "medicine-dances," as the Red Indians say, appropriate to seed-time and harvest. For various reasons, certain of these local rites attained high importance in the development of Greek civilisation. The Eleusinian performances, for instance, were adopted into the state ritual of a famous city, Athens, and finally acquired a national status, being open to all not disqualified Hellenes. In this development the old local ritual for the propitiation of Demeter, for the fertility of the seed sown, and for the gratification of the dead ancestors, was caught up into the religion of the state, and was modified by advancing ideas of religion and morality. But the local Athenian mystery of the Thesmophoria probably retained more of its primitive shape and purpose.
The Thesmophoria was the feast of seed-time, and Demeter was adored by the women as the patroness of human as well as of universal fertility. Thus a certain jocund and licentious element was imparted to the rites, which were not to be witnessed by men.
