Persephone, scarcely distinguishable from each other, stand at full height behind her, looking down at her half-buried figure, and Triptolemus in his wheeled car sits directly above her.(305) In this instructive picture, accordingly, we see grouped together the principal personages in the myth of the corn: the Earth Goddess, the two Goddesses of the old and the new corn, and the hero who is said to have been sent forth by the Corn Goddess to sow the seed broadcast over the earth. Such representations seem to prove that the artists clearly distinguished Demeter from the Earth Goddess.(306) And if Demeter did not personify the earth, can there be any reasonable doubt that, like her daughter, she personified the corn which was so commonly called by her name from the time of Homer downwards? The essential identity of mother and daughter is suggested, not only by the close resemblance of their artistic types, but also by the official title of “the Two Goddesses” which was regularly applied to them in the great sanctuary at Eleusis without any specification of their individual attributes and titles,(307) as if their separate individualities had almost merged in a single divine substance.(308) (M66) Surveying the evidence as a whole, we may say that from the myth of Demeter and Persephone, from their ritual, from their representations in art, from the titles which they bore, from the offerings of first-fruits which were presented to them, and from the names applied to the cereals, we are fairly entitled to conclude that in the mind of the ordinary Greek the two goddesses were essentially personifications of the corn, and that in this germ the whole efflorescence of their religion finds implicitly its explanation. But to maintain this is not to deny that in the long course of religious evolution high moral and spiritual conceptions were grafted on this simple original stock and blossomed out into fairer flowers than the bloom of the barley and the wheat. Above all, the thought of the seed buried in the earth in order to spring up to new and higher life readily suggested a comparison with human destiny, and strengthened the hope that for man too the grave may be but the beginning of a better and happier existence in some brighter world unknown. This simple and natural reflection seems perfectly sufficient to explain the association of the Corn Goddess at Eleusis with the mystery of death and the hope of a blissful immortality. For that the ancients regarded initiation in the Eleusinian mysteries as a key to unlock the gates of Paradise appears to be proved by the allusions which well-informed writers among them drop to the happiness in store for the initiated hereafter.(309) No doubt it is easy for us to discern the flimsiness of the logical foundation on which such high hopes were built.(310) But drowning men clutch at straws, and we need not wonder that the Greeks, like ourselves, with death before them