In the great Eleusinian festival procession the image of Iakchos was carried. It is not easy to say which god is Iakchos, possibly a boy, or a new-born son, similar to the Etrurian Tages, who bears the surname “the freshly ploughed boy,” because, according to the myth, he arose from the furrow of the field behind the peasant, who was ploughing. This idea shows unmistakably the Mondamin motive. The plough is of well-known phallic meaning; the furrow of the field is personified by the Hindoos as woman. The psychology of this idea is that of a coitus, referred back to the presexual stage (stage of nutrition). The son is the edible fruit of the field. Iakchos passes, in part, as son of Demeter or of Persephone, also appropriately as consort of Demeter. (Hero as procreator of himself.) He is also called τῆς Δήμητρος δαίμων (Δαίμων equals libido, also Mother libido.) He was identified with Dionysus, especially with the Thracian Dionysus-Zagreus, of whom a typical fate of rebirth was related. Hera had goaded the Titans against Zagreus, who, assuming many forms, sought to escape them, until they finally took him when he had taken on the form of a bull. In this form he was killed (Mithra sacrifice) and dismembered, and the pieces were thrown into a cauldron; but Zeus killed the Titans by lightning, and swallowed the still-throbbing heart of Zagreus. Through this act he gave him existence once more, and Zagreus as Iakchos again came forth. Iakchos carries the torch, the phallic symbol of procreation, as Plato testifies. In the festival procession, the sheaf of corn, the cradle of Iakchos, was carried. (λῖκνον, mystica vannus Iacchi.) The Orphic legend[662] relates that Iakchos was brought up by Persephone, when, after three years’ slumber in the λῖκνον,[663] he awoke. This statement distinctly suggests the Mondamin motive. The 20th of Boedromion (the month Boedromion lasts from about the 5th of September to the 5th of October) is called Iakchos, in honor of the hero. On the evening of this day the great torchlight procession took place on the seashore, in which the quest and lament of Demeter was represented. The rôle of Demeter, who, seeking her daughter, wanders over the whole earth without food or drink, has been taken over by Hiawatha in the Indian epic. He turns to all created things without obtaining an answer. As Demeter first learns of her daughter from the subterranean Hecate, so does Hiawatha first find the one sought for, Mondamin,[664] in the deepest introversion (descent to the mother). Hiawatha produces from himself, Mondamin, as a mother produces the son. The longing for the mother also includes the producing mother (first devouring, then birth-giving). Concerning the real contents of the mysteries, we learn through the testimony of Bishop Asterius, about 390 A.D., the following: